chevron_rightVol. 1
chevron_rightIntroduction of The Book of Zohar
The Rose
The Rose (Mirrors of the Sulam [Ladder)
The Flower Buds
Who Created These
Who Created These of Elijah
Mother Lends Her Clothes to Her Daughter
The Letters of Rav Hamnuna Saba
Hochma [wisdom], on which the World Stands
Lock and Key
BeHibaraam [When They Were Created] – BeAvraham [In Abraham]
The Vision of Rabbi Hiya
You Are in Partnership with Me
The Donkey Driver
Two Points
On the Night of the Bride
Heaven and Earth
Among All the Sages of the Nations of the World, There Are None Like You
Who Is This
Rejoicing in Holidays and Not Giving to the Poor
Torah and Prayer
Rabbi Shimon’s Exit from the Cave
The Commandments of the Torah, the First Commandment
The Second Commandment
The Third Commandment
The Fourth Commandment
The Fifth Commandment
The Sixth Commandment
The Seventh Commandment
The Eighth Commandment
The Ninth Commandment
The Tenth Commandment
The Eleventh Commandment
The Twelfth Commandment
The Thirteenth Commandment
The Fourteenth Commandment
General Explanation for All Fourteen Commandments and How They Divide into the Seven Days of Creation
Explanation of the Division of the Fourteen Commandments into Ten Utterances
chevron_rightVol. 2
chevron_rightBeresheet - 1
He Carved a Carving in the Upper Light
The Brightness of the Firmament
Taamim, Nekudot [points], and Otiot [letters]
And the Land Was Tohu [Chaos] - 1
Let There Be Light
Let There Be a Firmament
Let the Waters Gather
Let the Earth Put Forth Grass
Let there Be Lights - 1
The Two Great Lights - 1
Explaining the Names Matzpatz, Matzpatz
The Two Great Lights - 2
Illuminations of Light and Illuminations of Fire
Three Lights
Moses and Jacob
Let Us Make Man - 1
I, I am He
Let Us Make Man - 2
A Prayer for the Poor
The Sling-Stone
Creates Worlds and Destroys Them
Five Kinds of Mixed Multitude
Moses and Two Messiahs
Pure Marble Stones
A River Comes Out of Eden
And Placed Him in the Garden of Eden
Idolatry, Bloodshed, Incest
And the Lord God Formed Every Beast of the Field
And the Lord God Built the Rib
Moses’ Hevel
Bad Mixtures
The Correction of the Lower World from the Upper World
And the Land Was Unformed [Tohu] and Void [Bohu] - 2
Three Letters Tov [Tet-Vav-Bet]
The Correction of PBP de ZON
The Voice of the Lord Is Upon the Waters
Opposite the Frame
Bet Resheet
The Hidden Light
If My Covenant Is Not Day and Night - 1
The Separating and Connecting Firmament
These Waters Conceived and Begot Darkness
If My Covenant Is Not Day and Night - 2
Let There Be Lights - 2
Let the Waters Swarm
And God Created the Sea Monsters
Let Us Make Man - 3
For He Did Not Shower Rain
And the Lord God Commanded the Man
And the Serpent Was Cunning
And the Lord Set a Token for Cain
Sin Crouches at the Door
Aza and Azael
This Is the Book of the Generations of Adam
My Spirit Shall Not Abide in Man
chevron_rightBeresheet - 2
Seven Palaces in the Garden of Eden
Seven Sections of the Upper and Lower Earth
Seven Sections of the Upper Earth
Seven Halls of the Upper Earth
Preface to the Seven Halls
Seven Halls of AVI of Beria
Let There Be Light - 1
And There Was Evening and There Was Morning
Let There Be Light - 2
Let There Be a Firmament
Let the Earth Put Forth Grass
Lights without Vav
Let the Waters Swarm
Let Us Make Man
And God Saw All that He Had Done
And the Heaven and the Earth Were Completed
And on the Seventh Day God Completed
Which God Has Created to Do
Sukkah [Hut] of Peace
And the Lord God Built the Rib
And the Lord God Formed the Man
Baal and Asherah
Reconciliation and Receiving Permission
One Who Sets Out on the Road
Voice and Speech
The Address of the LORD to My Lord
A Rising Flame
The World Was Divided into Forty-Five Colors and Kinds of Light
And They Heard the Voice of the Lord God Walking in the Garden
And the Children of Israel Were Stripped of Their Ornaments from Mount Horev
And They Sewed Fig Leaves
And He Drove Out the Man
And the Man Knew Eve
If You Do Well
When Cain Killed Abel
This Is the Book of the Generations of Adam
He Created Them Male and Female
And Enoch Walked with God
And the Lord Saw that the Wickedness of Man Was Great in the Earth
And He Was Saddened in His Heart
My Spirit Shall Not Abide
The Fallen Ones Were in the Earth
I Will Blot Out Man
Come, Behold the Works of the Lord, Who Has Wrought Desolations in the Earth
chevron_rightNoach
Noah and the Ark
Go See the Works
Good Is a Man Who Is Gracious and Lends
Drink Water from Your Cistern
And the Earth Became Corrupt
Had He Not Sinned, He Would Not Have Begotten Offspring
And God Saw the Earth
The Lord Has Done What He Devised
For After Seven More Days
And Noah Begot Three Sons
The Judgment of Hell
The End of All Flesh
Shrill Your Voice, Poor of Anatot
That Jew
The Offering
I Lifted Up My Hands in Prayer
And I Bring a Flood of Water - 1
I Said, “I Will Not See the Lord”
And I Bring the Flood of Water - 2
And I Will Establish My Covenant
And He Healed the Ruined Altar of the Lord
Come You and All Your Household
The Earth Is the Lord's, and All that Fills It
The Wicked Perish from the World
The Difference between Moses and the Rest of the World
And Noah Went into the Ark
And Lifted Up the Ark
And He Blotted Out the Universe that Was Upon the Face of the Ground
And God Remembered Noah
And Noah Built an Altar
And the Lord Smelled the Sweet Fragrance
And God Blessed Noah
And the Fear of You and the Dread of You
I Have Set My Bow in the Cloud
This Stone, which I Have Set Up as a Pillar
The Sons of Noah Who Came Out of the Ark Were...
These Three Sons of Noah
And Noah Began and Planted a Vineyard
Bat-Sheba and Uriah
He Was a Mighty Hunter before the Lord
And the House, While It Was Being Built
עיר ומגדל
The Gate of the Inner Court
And the Lord said, “Behold, They Are One People”
Lech Lecha
chevron_rightVol. 3
VaYera
Chayei Sara
Toldot
VaYetze
VaYishlach
VaYeshev
Miketz
VaYigash
VaYechi
chevron_rightVol. 4
Shmot
VaEra
Bo
BeShalach
Yitro
Mishpatim
chevron_rightVol. 5
Truma
Sifra DeTzniuta
Tetzave
Ki Tisa
VaYakhel
Pekudei
chevron_rightVol. 6
VaYikra
Tzav
Shmini
Tazria
Metzora
Acharei Mot
Kdoshim
Emor
BaHar
BeHukotai
chevron_rightVol. 7
Bamidbar
Naso
BeHaalotcha
Shlach Lecha
Korach
Chukat
Balak
Pinchas
Matot
chevron_rightVol. 8
VaEtchanan
Ekev
Shoftim
Ki Tetze
VaYelech
Haazinu
chevron_rightVol. 9
New Zohar, Bereshit
New Zohar, Noah
New Zohar, Lech Lecha
New Zohar, VaYera
New Zohar, Toldot
New Zohar, VaYetze
New Zohar, VaYeshev
New Zohar, BeShalach
New Zohar, Yitro
New Zohar, Truma
New Zohar, Tzav
chevron_rightVol. 10
New Zohar, Ki Tisa
New Zohar, Acharei
New Zohar, Behar
New Zohar, Naso
New Zohar, Chukat
New Zohar, Balak
New Zohar, Matot
New Zohar, VaEtchanan
New Zohar, Ki Tetze
New Zohar, Ki Tavo
New Zohar, Shir Hashirim
New Zohar, Midrash Ruth
New Zohar, Eicha
chevron_rightVol. 11
Pesach
Shavuot
Rosh Hashana
Yom Kipurim
Sukkot
chevron_rightVol. 12
אברהם
אדם הראשון
אהבה
אהבת חברים
אור
אותיות
גברים ונשים
גלות וגאולה
הטבע
השגה רוחנית
השכינה
זיווג
חיבור
טוב ורע
ימות המשיח
יציאת מצרים
יצר הרע ויצר הטוב
יראה
ירושלים
ישראל
ישראל והעמים
מדרגה רוחנית
מחשבת הבריאה
מטרת החיים
נשמות
ספר הזוהר
עליות וירידות בדרך
עניים ועשירים
ערב רב
צדיקים ורשעים
קו אמצעי
רבי שמעון בר יוחאי (רשב"י)
רצון
שלום
שמחה
תורה
תורה - לימוד בלילה
תיקון וגמר התיקון
תפילה
תפיסת המציאות
chevron_rightVol. 13
Tikuney Zohar
Kabbalah Librarychevron_right
Rashbi/Zohar for All/Vol. 5
chevron_right
VaYakhel
 

VaYakhel [And Moses Assembled]

And Moses Assembled

1) It is written about Amalek, “I remember that which Amalek did to Israel, how he set himself against him in the way, when he came up out of Egypt.” What is the reason that all the wars that the nations had with Israel were not as hard for the Creator as this war, which Amalek had with them? Indeed, the war of Amalek was on all the sides, above and below, since at that time the evil serpent greatly strengthened above and below in this world.

2) As the evil serpent lurks on the crossroads, Amalek was also an evil serpent for Israel, lurking for them on a crossroads, as it is written, “How he set himself against him in the way, when he came up out of Egypt.” He was lurking above, too, to defile the Temple, Malchut, and lurking below to defile Israel, as it is written, “Remember what Amalek did to you on the way as you came out of Egypt; how he met you on the way.”

3) This is why it is written about Balaam, “And God met Balaam.” Vayikar [“met”] implies Tuma’a [impurity], from the words Mikreh Laila [nocturnal ejaculation]. But is God not sanctity? Rather, the Creator brought him the place of Tuma’a to be defiled in it, in that degree to which he clung, to be defiled in it, while Balaam contemplated rising up to Kedusha [sanctity] through those offerings that he sacrificed. Promptly, the Creator brought him a place of Tuma’a. He told him, “The Tuma’a is for you, as befits you.” This is why it is written, “And God met Balaam.”

4) Likewise, It is written, “He met you on the way.” It means that He brought you that evil serpent above to defile you on all the sides. And were Moses not strengthened above and Joshua below, Israel would not prevail over it. This is why the Creator bore that hatred for all generations, since he contemplated uprooting the covenant from its place. This is why it is written, “I remember,” meaning remembrance, which is Malchut, since there the token of the holy covenant is implied.

5) It is written, “And Saul said to the Kenites, ‘Go, depart, go down from among the Amalekites.” The Kenites is Jethro. But who let the sons of Jethro dwell in Amalek? Were they not in Jericho? It is written, “And the children of the Kenite, Moses' father-in-law, went up from the city of palm-trees with the sons of Judah into the Judah desert.” When they went up from there, they were in the territory of Amalek until that time when King Saul came, as it is written, “So the Kenites departed from Amalek.”

6) It is so because when there are wicked, those pious and righteous among them are caught in their iniquity. This is why Saul removed the Kenites from Amalek. Similarly, were it not for the mixed multitude that joined Israel, Israel would not be punished for the sin with the golden calf.

7) It is written, “And they will take a donation for Me from every man whose heart moves him.” This includes everyone, even the mixed multitude, since the Creator wished to perform the work of the tabernacle on all the sides, in Moach and in Klipa. And because there was the mixed multitude among them, it is written, “From every man whose heart moves him,” including them in Israel, who are the Moach [brain], and all came to partake in the tabernacle.

8) Afterwards, each kind went to its kind and the mixed multitude came, they made the calf, and all those who were dead from Israel went after them. They caused Israel death and killing. The Creator said, “Henceforth, the work of the tabernacle will be only from the side of Israel.” Promptly, it is written, “And Moses assembled all the congregation of the children of Israel.” And afterwards it is written, “Take from among you a donation to the Lord.” “From among you,” and not as it is written before, “From every man whose heart moves him.” “And Moses assembled.” From which place did he assemble them? Because the mixed multitude were among them, Moses had to assemble them, to unify them from among them.

9) “Assemble the people, the men and the women and the little ones.” As it is the whole of Israel afterwards, so here it is the whole of Israel. And who are those? 600,000.

10) When Moses came down from Mount Sinai, it is written, “And Joshua heard the sound of the people as they shouted. He said to Moses, ‘There is a sound of war in the camp.’” Did Joshua hear and Moses did not hear? Until now, Joshua did not know and Moses knew. This is why it is written, “And Joshua heard.” Raoh [As they shouted] is written with the letter Hey because that sound was in the Sitra Achra, who is called Raah [evil/bad], and Joshua, who was the face of the moon, Malchut, looked in the sound, which was from the side of the evil. It is promptly written, “He said to Moses, ‘There is a sound of war in the camp.’”

11) The first two stone tablets that were heavy on Moses’ hands fell and broke because the letters departed from the stone tablets and the stones remained with the spirit of the letters, and hence grew heavy.

12) A voice awakens in the four directions of the world during the four seasons of the year, HG TM. The time of Nissan is south and Hesed. The time of Tishrey is north and Gevura. The time of Tamuz is east and Tifferet, and the time of Tevet is west and Malchut. Also, each is comprised of all.

In that sound, the awakening of the Sitra Achra awakens, and that awakening of the Sitra Achra enters between the sounds, between the sound of Tifferet and the sound of Malchut. The darkness of the light is in the voice below, Malchut, and because the light of the voice above, from Tifferet, does not reach the voice below, Malchut, the awakening of the Sitra Achra comes first, and the serpent—who seduced the woman, Eve—enters between Tifferet and Malchut and takes light. That voice of the Sitra Achra is a sound of war, the sound of evil. This is “As they shouted,” as it is written, “And Joshua heard the sound of the people as they shouted.”

13) This is why Joshua heard and not Moses, since this evil took the light of the moon, Malchut, to which Joshua was clinging, while Moses, who clung to the sun, ZA, did not hear. And the light of the whole of Israel darkened because of that evil that clung to them. When the Creator pardoned their iniquity, it is written, “And Moses assembled all the congregation of the sons of Israel, and said to them: ‘These are the things that the Lord has commanded you to do,’” for that mixed multitude has departed from them.

Three Watches

14) Rabbi Elazar and Rabbi Yosi were sitting one night, engaging in Torah before midnight. At that time, the rooster called, meaning the midnight hour had arrived. They blessed the blessing, “Who gave understanding to the grouse to tell day from night.” Rabbi Elazar wept and said, “Thus far the Creator shook 390 firmaments and struck them, brought two teardrops down into the great sea, and remembered His sons in weeping.”

15) The 12 hours that are written in the night divide into three sides—right, left, and middle. If there are more than 12 hours in the night, they are regarded as day and not of the night, since only 12 hours are of Malchut, who is called “night.” These 12 hours divide to three sides, and three camps of holy angels divide in these three sides.

The four Sefirot HG TM do not comprise of HG TM in each, to make it 16 Behinot [discernments], since Malchut disappeared in the diagonal. Thus, they consist of only HGT, and are only 12 Behinot because four times three are twelve. It follows that the illumination is essentially only HGT, three lines. However, they illuminate in each of the HG TM, even in Malchut. It follows that the night divided into four parts, HG TM, where in each part are three lines HGT. And two Sefirot HG are in the first half of the night, hence they are six because there are three lines in each. The two Sefirot TM are on the second half of the night, and they are six hours because each consists of three lines, HGT.

However, with respect to the singing of the angels, the night does not divide into four watches, HG TM, but to three watches. It is so because the angels that sing in three watches extend by that the illumination of Hochma that illuminates in the night, as it is written, “She rises while it is still night.” This operation of the illumination of Hochma applies only to the three lines, not to Malchut, since Malchut only receives their illumination and discloses them, but she does not operate at all.

Hence, there is no watch from her Behina [singular of Behinot], for which she should sing. This is why in this Behina, the night divides to only three lines, and in each line are HG TM, hence they are 12 hours in the night in this Behina.

It follows that with respect to the existence of the night, which is Partzuf Malchut, there are four Sefirot in it, HG TM, and it divides at the point of midnight when the Sefira Tifferet, the middle line, begins to shine. The Creator entering the Garden of Eden is the middle line that enters Malchut, who is called “the Garden of Eden.” However, with respect to those who sing, the night divides by three lines each line with HG TM because Malchut de Malchut does not operate and there is no singing out of her Behina.

16) The first camp was appointed to praise their Master, right line, Hesed, in the first four hours of the beginning of the night. They say, “The earth is the Lord's, and all it contains ... for He has founded it upon the seas ... Who may ascend into the mountain of the Lord, and who may stand in His holy place? He who has clean hands and a pure heart.” They say it because when the night spreads its wings over the world, all the people of the world taste the taste of death and their souls come out to rise up, those angels stand and say about the souls, “Who may ascend into the mountain of the Lord?” The mountain of the Lord is the Temple Mount. “His holy place” is the section of Israel.

As there is in the Temple above, Malchut, there is in the Temple below. Everything there is in the Temple below, the Temple Mount, the section of Israel, and the holy of holies, extends from the forms that exist in the Temple above. When they look below, they know what there is above—that there too is the Temple Mount, the section of Israel, and the holy of holies, which are called “The mountain of the Lord,” “His holy place,” and “holy of holies.”

17) Because in each and every firmament are several appointees and several officers, when the souls come out and wish to go up, if they are not rewarded, they are repelled and walk and roam the world. Then several regiments of spirits take them and inform them false words, or sometimes true words of what is to come in the near future.

18) The souls of the righteous walk and roam above, and doors open to them. They rise up to a place that is called “the mountain of the Lord,” which is as the Temple Mount below, and from there they rise to a place called “His holy place.” There, all the souls appear before their Master, such as a place below, which is called “the section of Israel,” where Israel appear before the Creator. When the souls stand there, the joy of their Lord is to establish in them the place of the holy of holies, where all their works and merits are inscribed.

19) The second camp was appointed to sing in the second four hours. They sing only two hours until midnight, and the Creator, the middle line, enters the Garden of Eden. This is so because a second camp of angels extends from the left line, as the second watch is the left line, and they should have sung until the beginning of the third four hours. However, since with respect to the existence of Malchut, the night divides into four parts, HG TM, with three hours in each, it follows that the Sefira Gevura ends at the point of midnight, the left line, and the Sefira Tifferet, the middle line, begins.

Therefore, the angels from the left line were compelled to stop their singing because the domination of the middle line already began in the night. Hence, they sing for only two hours until midnight, and they must stop their singing at the point of midnight because then the Creator, the middle line, enters the Garden of Eden, Malchut, and it is past the time of those of the left line to sing.

20) The angels of the second watch are after the ruin of the Temple, the mourners of Zion. They are the ones who weep over the ruin of the Temple. In the beginning of the middle four hours, the left line, to which the Sitra Achra primarily grips, start and say, “By the rivers of Babylon, there we sat, and also wept.” They are the ones who weep over the rivers of Babylon with Israel. This is the meaning of what is written, “And also wept.” The meaning of the word “also” is that we, too, wept, like the angels. How do we know that they wept there? Because it is written, “Behold, their brave men cry outside.” What is “outside”? It is Babel, since all the angels accompanied Divinity through Babel, and wept there with Israel. This is why they started, “By the rivers of Babylon,” and concluded, “Remember, O Lord, against the sons of Edom.”

21) Then the Creator awakens in His degrees, strikes the firmaments, 12,000 worlds shake, and He roars and weeps. It is written, “The Lord will roar from on high, and utter His voice from His holy habitation. He will roar mightily against His fold.” He remembers that Israel are in exile and brings down two tears into the great sea. At that time a flame awakens in the north side, and a single wind on the north side mates with that flame, and the flame walks and roams the world. At that time the night is halved and the flame walks and strikes the wings of the rooster, and he calls. Then the Creator enters the Garden of Eden.

The three watches of the night are three lines of Malchut. From the second watch, the left line, Dinim extend until the middle line arrives and unites the left with the right line, when Hochma on the left dresses in the Hassadim on the right, and she illuminates in wholeness. The left line does not yield to unite with the right until the middle line raises the Masach de Hirik in the beginning, from the perspective of Malchut de Midat ha Din [of the quality of judgment], who is called Man’ula [lock], and subsequently from Malchut that is mitigated in Bina, who is called Miftacha [key].

At that time the Creator, middle line, awakens in His degrees due to the Dinim of the left line, and strikes the firmaments, meaning mates in the Masach de Hirik. And the 12,000 worlds that extend from the illumination of Hochma on the left shake because of the Masach that diminishes them into VAK. They are of the number 12 because each line consists of all 12 Behinot of Malchut.

He roars and weeps because due to the Masach that diminishes into VAK, Katnut, it is considered that He is roaring and weeping, since the Katnut is called “weeping,” in regard to the letters next to the name EKYEH [Aleph-Hey-Yod-Hey], which is the name Bochu [Bet-Vav-Chaf-Vav]. He remembers that Israel are suffering in the exile due to the Dinim of the left line, and lowers two teardrops into the great sea, Malchut. The two teardrops are the two Behinot of Malchut, Miftacha and Man’ula, included in the Masach de Hirik. And because the Hochma is called Eynaim, the diminution of Hochma is regarded as tears.

However, to extend Mochin de VAK de Hochma, the Dinim de Man’ula must be concealed and the Zivug of the middle line must be only on Masach de Miftacha. Then a flame awakens in the north side—the Dinim on the Masach de Hirik—which are called “a flame.” The north side is the left line. It cannot awaken there, but only the Masach de Miftacha, the Masach de Malchut that rose to Bina. Due to the return of that Malchut to her place the left line came out, and now the ascent of Malchut to Bina, the Masach de Miftacha, has reawakened there through the middle line.

And a single spirit on the north, the middle line, which is included in the north, mates with the flame, the Masach de Miftacha. Then Mochin de VAK de Hochma are extended over it once more, and the Masach de Miftacha, which is called “a flame on the north side,” spreads in the world, and Man’ula is hidden and concealed. At that time the night is halved, for then begins the domination of Tifferet, the middle line, and the night is halved. This is so because the first half of the night is two lines, HG, and the second half of the night is TM. The flame, the Masach de Miftacha, strikes the wings of the rooster, who is Angel Gabriel, who calls. This is the clarion that calls to awaken people from their sleep.

Due to the Dinim of the left, sleep is extended to people. This is the departure of the Mochin. And through the flame that the middle line evokes in the left line, the left unites with the right, the Mochin de VAK de Hochma, Rachamim, awaken, and the sleep ceases from the righteous. This is what the rooster below implies—that at midnight, the flame arrives, the awakening to strike its two wings against each other, indicating the unification of right and left. He calls, indicating the clarion above, who arrests the sleep of the righteous, and the rooster below also slightly awakens the people from their sleep with his call. At that time the Creator, the middle line, enters the Garden of Eden, Malchut, for then begins the domination of Tifferet, the middle line.

22) The Creator has no contentment until He enters the Garden of Eden to play with the souls of the righteous. The mark of this unification is what Ester, Malchut, said to the King, ZA, “For we are sold, I and my people, to be destroyed, to be slain, and to perish.” This is the domination of the Dinim of the left line. “And the king Ahasuerus said ... ‘Who is he?’ ... And Ester said ... ‘This wicked Haman,’” the Klipa that extends from the left line. Then the Zivug on Masach de Hirik de Miftacha was made, and then it is written, “And the king arose in his wrath from the banquet of wine and went into the palace garden.” “Arose” means extension of Mochin, as it is written, “She rises while it is still night.” From the banquet of wine” is Mochin de VAK de Hochma. “In his wrath” means affected by the manifold Dinim extending from the left line. “Into the palace garden” means into the Garden of Eden.

23) When the Creator enters the Garden of Eden, all the trees of the garden and all those souls of the righteous start and say, “Lift up your heads, O gates ... that the King of glory may come in. Who is the King of glory? The Lord strong and mighty.” When the souls of the righteous that are on the earth return to their bodies, all those angels strengthen them and say, “Behold, bless the Lord, all servants of the Lord.” The third camp says this verse in the last four hours, the middle line.

24) The third camp sings until the morning light shines, and then all those stars and signs, and all those high angels that govern in the day—who extend from ZA—praise their Lord. They all praise their Lord and sing, as it is written, “When the morning stars sing together and all the sons of God cheer,” meaning all the angels. At night, only the angels sing, those who extend from Malchut. But in the day, the angels that extend from ZA also sing.

25) When the sun comes out, in the daytime, Israel sing below, and the sun above. When the sun journeys in his wheels, a pleasant voice begins and sings, as it is written, “Thank the Lord, call out His name; make known His deeds among the peoples. Sing to Him, chant to Him.” Israel praise the Creator in the day. If the people of the world were not hard-hearted and blind, they would not be able to face the pleasant sound of the wheel of the sun as it journeys and praises the Creator.

The Angel of Death Is among the Women

26) While Rabbi Elazar and Rabbi Yosi were engaging in Torah, the day rose. They rose and went before Rabbi Shimon. When he saw them, Rabbi Shimon said, “Elazar, my son, you and the friends hide yourselves these three days and do not come out because the angel of death is in the city, and he has permission to harm.” When permission is given to a saboteur, he can destroy anyone who appears before him.

27) Moreover, the person who appears before him, the angel of death rises and slanders him, mentioning his iniquities, asking the Creator for judgment, and not moving from there until that person is sentenced, and he is given permission and kills him.

28) Most of the people in the world do not die prematurely, except for those who do not know how to keep themselves. This is because when the dead is taken out of his home into the cemetery, the angel of death is among the women, since this is his way, as he seduced Eve and because of her caused death to the entire world. This is why he is the one who puts the man to death. The men are with the dead, and the angel of death comes among the women on the way until the cemetery.

29) At that time he has permission to put people to death. He looks in the faces of those who appear before him on the way to the cemetery from the time the dead is taken out of his home to the cemetery until they return to their home. For this reason, he causes premature death to several people in the world because he rises and slanders, mentioning the iniquities of that person before the Creator, who is sentenced for those iniquities and departs before his time.

30) The correction for keeping safe from the angel of death is that when the dead is carried to the cemetery, one should turn his face and leave the women behind his shoulders. And if the women go first, he will walk behind them in a way that he is not seen with them face-to-face. When they return from the cemetery, he will not return by the way where the women stand and will not look at them at all, but will turn himself to another way. And because people do not know and do not regard it, the majority of the world are sentenced by judgment and depart prematurely.

31) Therefore, is it good for a person to not accompany the dead? No, because a person who keeps himself in this manner is worthy of a long life and the next world.

32) The first ones set up to blow the Shofar [a ram’s horn] for taking out the dead from his home to the cemetery, not for the glory of the dead, but to protect the living people, so the angel of death does not control them, slandering above.

33) “When you go to war in your land against the adversary who attacks you, then you shall sound an alarm with the trumpets.” “The adversary” is the angel of death. “Who attacks you” always and puts people to death, seeking to kill everyone. His correction: “Sound an alarm.” If on Rosh Hashanah [New Year’s Day], on judgment day above, the angel of death comes down to look at people’s works and rises to slander them, Israel, who know that the angel of death is coming down and going up to slander them, blow the Shofar first to sob on it so he cannot defeat them, and to protect them.

34) It is all the more so when he is below, passing judgment and killing people. And even more so when they walk to the cemetery and return from the cemetery. This is so because when women walk with the dead, he descends and is before them, as it is written, “Her feet go down to death.” They go down to a place called, “death,” meaning that the angel of death comes before them when they walk to accompany the dead. This is why Eve caused death to the entire world.

35) It is written, “So is the way of an adulterous woman, she eats and wipes her mouth, and says, ‘I have done no evil.’” “So is the way of an adulterous woman” is the angel of death. “She eats and wipes her mouth,” for it burns the world with its flames and puts people to death prematurely. And she says, “I have done no evil,” for he sought judgment for them and they were caught in their iniquity and died by true judgment.

36) When Israel had made the calf and all those multitudes died, the angel of death was among the women inside the camp of Israel. When Moses saw that the angel of death was among the women and the camp of Israel was among them, he promptly gathered all the men separately, as it is written, “Then Moses assembled all the congregation of the sons of Israel.” These were the men that he had gathered and separated to themselves.

37) The angel of death was not separated from the women until the Temple was built, as it is written, “And Moses erected the tabernacle.” Even when the women would bring donations to the tabernacle, he would not part with them. Finally, Moses saw and advised the men to not bond with them and be seen face-to-face, but walk behind their shoulders, as it is written, “And the men came over the women.” It is not written, VaYavi’u, [brought] but VaYavo’u [came], indicating that the men were not walking with them on the same road, but behind their shoulders, since the angel of death did not part from them until the tabernacle was erected.

38) The angel of death is not present among less then seven women, and no less than ten. On the way, he is in the seven women openly, seeking judgment. If there are ten women, he slanders to put to death. And because he is openly among them on the way, it is written, “And the men came over the women,” behind their shoulders.

39) “And the Lord said unto Noah: ‘Come you and all your house into the ark.” Could the Creator not watch over Noah in one place in the world, so there is a flood in the entire world but not in that place? Or to keep him in the land of Israel, as it is written about it, “Nor rained upon in the day of indignation,” so the waters of the flood would not come down on it?

40) Because the saboteur went down to the world, one who did not close himself off and was before him openly risked his soul because he put himself to death, as it is written, “Escape for your soul; look not behind you,” since the saboteur was walking behind his shoulders. Had he turned his head back and looked at him face-to-face, he would have been able to harm him.

41) This is why it is written about Noah, “And the Lord shut him in,” so he would not appear before the saboteur and the angel of death would not govern him.

42) “And Moses assembled.” He repeats the work of the tabernacle as before in the portion Teruma [Donation]. The work of the tabernacle is done only by Israel, not by the mixed multitude, since the mixed multitude drew the angel of death back to the world. When Moses saw it, he threw out the mixed multitude and assembled only Israel, as it is written, “And Moses assembled all the congregation of the sons of Israel.” Conversely, in the portion, Teruma, it is written, “From every man whose heart moves him you shall take My donation,” so the mixed multitude were included. This is why Moses had to say the work of the tabernacle a second time.

Who Has Ascended into Heaven and Descended?

43) “Who has ascended into heaven and descended? Who has gathered the wind in His fists? Who has wrapped the waters in a garment? Who has established all the ends of the earth? What is His name and what is His son's name? Surely you know!” Everything is said about the Creator, who is everything. “What is His name and what is His son's name? Surely you know” is the Creator. “What is His name” is HaVaYaH, and “What is His son’s name” is Israel, as it is written, “Israel, My son, My firstborn.” “Who has ascended into heaven” is Moses, as it is written, “And to Moses He said, ‘Come up to the Lord.’”

44) “Who has ascended into heaven” is Elijah, of whom it is written, “And Elijah went up by a storm to heaven.” But how could Elijah come up to the heaven? After all, the heaven cannot tolerate a body from this world, even the size of a grain of sand, so how does it say, “And Elijah went up by a storm to heaven”?

45) However, it is as it is written, “The Lord came down on Mount Sinai.” It is also written, “And Moses entered the midst of the cloud as he went up to the mountain.” But the Creator, who was on Mount Sinai, is as it is written, “The appearance of the glory of the Lord was like a consuming fire on the mountain top,” so how could Moses climb to Him?

Yet, as it is written about Moses, “And Moses entered the midst of the cloud as he went up to the mountain,” he entered the cloud as one who wears a garment. And it is written, “And to Moses He said, ‘Come up to the Lord,’” meaning that He, too, clothed in a cloud and entered it. He came near to the fire in a cloud and could approach. It is likewise with Elijah, as it is written, “And Elijah went up by a storm to heaven,” meaning he entered a storm and clothed in a storm and went up.

46) It is said in the book of Adam HaRishon, “In these offspring that will come to the world will be a spirit that will come down to the world in the earth and clothe in a body. And his name is Elijah. He will depart from the world in that body, strip from his body, remain in a storm, and another body of light will be provided for him, to be in it among the angels. And when he comes down to this world, he will clothe in that body, which remained in that world, in a storm. He will be seen below in that body, and will be seen above in that other body—of light.” It is as it is written that there was not a person whose spirit went up to heaven after the departure of the body and then came down like Elijah, who went up and came down.

47) “Who has ascended into heaven and descended?” “Who has ascended into heaven” is Elijah. “And descended” is Jonah, whom the fish brought down into the deeps, to the depths of the sea. Jonah came from the power of Elijah; he had the soul of Elijah. Therefore, Elijah went up, and Jonah went down. One wished to die, and the other wished to die, and this is why he is called “Son of Amitai [also “true”],” as it is written, “And the word of the Lord in your mouth is truth.”

48) “Who has wrapped the waters in a garment?” “Who has wrapped” is Elijah, who tied the tie of water in the world and no dew or rain came down from heaven. “In a garment” is Elijah, who would bring his mantle to perform miracles, and with which he and Elisha split the Jordan. “Who has gathered the wind in His fists” is Elijah, who brought Adam’s spirit back into his body after he died.

49) “Who has established all the ends of the earth” is Elijah, who after gathering the water and swearing on the rain, returned in a prayer and established the whole world so that rain would come down and food would be given to all. “What is His name?” Elijah. “And what is His son’s name?” Elijah. “And what is His name,” when he went up, Elijah. “And what is His son’s name,” when he went down and became a messenger to perform miracles. His name is Elijah.

50) “Who [MI] has ascended into heaven” is the Creator. Who [MI] is the name of Bina. Heaven is ZA, who raises the Bina. The four directions of the world, the four Sefirot HGTM from Chazeh de ZA and above, are the upper Merkava [assembly/chariot] for Bina, MI. They are the initial foundations for everything, and all of them are dependent on the place, which is called MI, for whom they are a Merkava.

51) When the Creator has a time of good will, to unite the upper Merkava with the lower Merkava so they are all one, a voice comes out from the place of the high holiness, heaven, ZA, and gathers all those holy ones below—the righteous in this world—and all the holy ministers—Michael, Gabriel, Uriel, and Raphael—and all the upper camps, the angels, to all be ready together. It is written about it, “And Moses assembled,” meaning the heaven, ZA. It is also written, “The whole of the congregation of the children of Israel.” These are the 12 upper holy camps—the lower Merkava that Malchut rides—and they raise the Malchut for a Zivug with ZA.

The upper Merkava, HGTM from Chazeh de ZA and above, is the four legs of Bina’s chair. They are 12 because each of the HGTM consists of HGT. Similarly, the lower Merkava is the four Sefirot NHYM of the Nukva, which are called “four animals” or “four angels,” Michael, Gabriel, Uriel, and Raphael, or the four camps of angels. They, too, are 12 because each of the four Sefirot NHYM consists of NHY, as has been explained regarding HGTM. Likewise, the four angels and four camps are the 12 upper holy camps because in the four camps of angels, each camp consists of three camps, who carry the chair, Malchut, for a Zivug with ZA.

Whoever Is of a Generous Heart, Let Him Bring It

52) “Take from among you a donation to the Lord; whoever is of a generous heart, let him bring it as the Lord's donation: gold, silver, and bronze.” “Take from among you a donation” means be corrected all of you to put on you, to carry on you the glory of the holy throne, Malchut, to raise up to ZA.

53) Set apart from among you those honorable ones, those high ministers—Michael, Gabriel, Uriel, and Raphael—to raise this donation, the holy throne, Malchut, to bond with the fathers, HGT de ZA. And the queen, Malchut, is unfit to come to her husband except with those virgin maidens that come with her and lead her until she comes to her husband, ZA.

The virgins are the degrees that extend from Achoraim de Malchut. They are the seven palaces of Beria, the seven maidens that are fit to be given to her from the King’s house. They are as it is written, “The virgins, her companions who follow her will be brought to You.” This is so because since Malchut is only in Kelim de Hassadim when in Gadlut, she needs the seven maidens to complement her Kelim de Achoraim, since the illumination of Hochma dresses only in Kelim de Achoraim.

54) “Whoever is of a generous heart, let him bring it.” These are the four camps of upper angels that extend from NHYM de Malchut, in which all 12 camps are included. It is so because each of the four consists of three, and they are 12. They come out of the upper fathers, HGT, who are called “generous,” as it is written about the well, “The generous of the nation dug it,” the fathers. It is so because HGT built the well, Malchut, and corrected it. It follows that NHYM de Malchut come out of HGT de ZA, hence there are 12 in them, as in HGT de ZA.

55) It is written, “Let him bring it,” and not “Let them bring it.” “Let him” is in singular form, indicating uniting everything as one, ZON. It does not write, “Will bring,” but “Let him bring it,” indicating Malchut, who is called “donation,” so he would raise her to her husband with glory, as it should be. “The Lord’s donation.” “The” comes to include all those camps of other angels, to join everything together. They are 12 camps in one collective, as it is written, “Gold, and silver, and bronze,” which are 12 kinds. These are the 12 upper camps that are all included in the four that are called “the animals of holiness,” since each animal consists of three, hence they are 12.

56) And all those rise to the holy throne, Malchut, to raise her up to bond with her husband, ZA, so that all will be one, so that He will be with her in the upper glory. Then the upper King sits on the holy throne and a woman bonds with her husband—Malchut with ZA—so that all become one, and then it is everyone’s joy.

57) Here in the beginning, he begins with mentioning gold and then silver, since the calculation is from below upwards, so Gevura—gold—comes before Hesed—silver. But when he comes to calculate the calculation of the Merkava above, he begins the mentioning from the right—silver—and then from the left—gold, as it is written, “Mine is the silver and Mine is the gold,” as it concerns above. And in the Merkava below, in Malchut, he begins from the left and then from the right, as it is written, “Gold, and silver, and bronze.”

58) All those Merkavot [pl. of Merkava] are called “a generous heart,” as it is written, “Whoever is of a generous heart.” “Whoever” comes to include all the other 12 Merkavot. “Heart” is as it is written, “And a good heart is a continual feast,” which is the heart of everything. This is the holy throne, Malchut. “Whoever is of a generous heart,” since four camps are the whole of everyone, for each one comprises three, hence they are 12. They are all called “a generous heart.” “The Lord’s donation” is the holy throne. And because they lifted it up and raised her up to ZA, it is called “The Lord’s donation.”

59) Hence, when Ezekiel saw the animals raising Malchut for a Zivug, he did not see the Malchut that was riding them because she rose to the upper King, ZA, in concealment, hiding in the upper glory.

60) “And let every wisehearted man among you come and make all that the Lord has commanded.” These are 60 sources, HGT NHY de ZA, each of which consists of 10, which water the world, Malchut, and from which it is watered. “Come and make” means that they will come to receive from the treasure of life, Bina, and then do what the Creator, Bina, commands them—delight the world.

61) “Take from among you a donation to the Lord.” And it is written, “Slice from your bread to the hungry, and bring home the pauper.” Happy is a man when a pauper comes to him, for that poor one is a gift that the Creator has sent to him. One who welcomes that gift is happy.

62) One who takes pity on the poor and revives his soul, the Creator relates to him as though he created his soul. This is why Abraham, who took pity on all the people of the world, the Creator regarded him as though he created them, as it is written, “And the souls that they had made in Haran.”

63) “Slice” means spreading a map for him with bread and food to eat. Also, “Slice” means that pieces of bread should be sliced before him so he will not be ashamed. One should slice before him generously. “Your bread” means that the bread will be yours—out of your own money and not from a plunder, exploitation, or a theft, for if so, it is not a merit, but woe, it comes to mention his iniquity. Likewise, it is written, “Take from among you a donation,” to raise and to give of what is yours, and not from a plunder, exploitation, or a theft.

64) It is written, “Since the day that I brought My people Israel from Egypt, I did not choose a city out of all the tribes of Israel in which to build a house that My name might be there, but I chose David to be over My people Israel.” Why is it written, “I did not choose a city ... But I chose David”? It should have said, “And I shall choose Jerusalem.”

65) However, when the Creator wishes to build a city, He first looks at the leader of the people of the city, and then builds the city and brings the people into it. This is the meaning of “I did not choose a city” until I looked at David, who would be the shepherd over Israel because the city and all the town’s people depend on the shepherd who leads the city. If the shepherd is good, it is good for him, good for the city, and good for the people. If the shepherd is bad, woe to him, woe to the city, and woe to the people. Now the Creator looked at the world and wished to build it, so first He established David, as it is written, “And I chose My servant, David.”

66) “Happy is he whose help is the God of Jacob, whose shattering is in the Lord his God,” since Jacob did not trust his father or his mother when he fled from his brother, and went alone without anyone, as it is written, “For with my staff I crossed this Jordan.” He trusted the Creator, as it is written, “God is with me and keeps me.” He asked for everything from the Creator, and He gave him.

67) “Whose shattering is in the Lord his God,” his shattering and not his hope or his confidence. Do not pronounce it “His shattering” with a point on the left of the Shin, but “His shattering” with a point on the right of the Shin, since it is pleasant for the righteous to break themselves and be broken shattering-by-shattering, and all is over the Lord his God. It is written about it, “For we are put to death each day over You,” and it is written, “Because for Your sake I have borne disgrace.”

68) It is like Jacob, as it is written, “And Jacob saw that there was shattering in Egypt.” He saw the shattering of the exile that he would have in Egypt and put his trust in the Creator. And the sons of Jacob suffered the shattering of the exile, did not divert from their fathers’ faith, and the name of the Creator was regularly in their mouths.

69) This is why it is written about Moses, “And they may say to me, ‘What is His name?’ What shall I say to them?” The ends of the words in the verse, “To me, ‘What is His name’” are Yod-Hey, Vav-Hey, which was regularly in their mouths because they knew it and never forgot it, and suffered the shattering of the exile for the Creator. And because of that, they were rewarded with many redemptions, miracles, and tokens.

70) The upper holy ones, who suffer the shattering of the body from place to place over the Creator, are even more worthy of Him performing miracles and redemptions for them, and rewarding them with life in the next world.

71) “Take from among you a donation.” When a person places his will for the work of his Master, that will first rises to the heart—the persistence and the basis of the entire body. Afterwards that good will rises over all the organs of the body, the will of all the organs of the body and the will of the heart join together, pulling over them the brightness of Divinity to dwell with them. And that person is the Creator’s portion, as it is written, “Take from among you a donation.” “From among you” is the extension, to take upon yourselves that donation, the Divinity, so that the person will be a portion of the Creator.

72) Is the matter not in one’s own domain? After all it is written, “Whoever is of a generous heart, let him bring it as the Lord’s donation.” However, “Whoever is of a generous heart” means anyone whose heart wishes to extend Divinity to him. It is written, “Let him bring it,” although she is ascended. “Let him bring it” from the high place and draw it into dwelling with him.

73) And when she comes to dwell with him, she brings with her several blessings and several wealth, as it is written, “Gold, and silver, and bronze.” He will not lack all the wealth in the world. This is for the rest of the people in the world. But you, upper holy ones, “Take from among you a donation to the Lord,” making innovations in the Torah to uplift Divinity.

In the Work of Creation, He Set Conditions to All of Them

74) “And the Lord said to the fish, and it vomited Jonah up onto the dry land.” When the Creator created the world in the work of creation, He created the fish of the sea on the fifth day. At that time He commanded and said, “One fish will swallow Jonah, who will be in the fish’s entrails three days and three nights. Then it will vomit it out.”

75) Everything that the Creator did in the work of creation, He set conditions to all of them. On the first day, he created the heaven. He conditioned with them that they would raise Elijah by storm to the heaven. On that day, He created the light and conditioned with it that it would darken the sun in Egypt for three days, as it is written, “And there was thick darkness in all the land of Egypt for three days.”

76) On the second day, He created the firmament to divide between water and water. The Creator conditioned with them that the water would divide for Israel between impurity and purity to be purified in them, and so it was.

77) On the third day, He brought forth the earth out of the water and drained the water, making the sea out of that water drainage, when they were drained into a single place. He conditioned with the sea that it would let Israel pass within it on dry land, and drown the Egyptians. And so it was. He also conditioned with the earth that it would open its mouth in the dispute of Korah, swallowing Korah and his entire congregation, and so it was.

78) On the fourth day, He created the sun and the moon, as it is written, “Let there be lights in the firmament of the heaven.” He conditioned with the sun that it would stand at half the sky in Joshua’s days, and he conditioned with the stars to make war with Sisera.

79) On the fifth day, He created the fish of the sea and the birds of the sky. He conditioned with the birds that craws would feed Elijah, as it is written, “I have commanded the ravens to provide for you there.” “I have commanded,” in the work of creation. He also conditioned with the fish that a fish would come to swallow Jonah and vomit him out.

80) On the sixth day, He created the man. He conditioned with him that a woman would come out of him, who would feed Elijah, as it is written, “Behold, I have commanded a widow there to provide for you.” “Behold, I have commanded,” since the day the world was created. Here, too, it is written, “And the Lord said to the fish.” “Said” means He told him in the six days of creation.

Jonah Who Went Down to the Ship

81) Here we only have reliance because a text does not exceed the literal in regard to people’s actions in this world. Jonah, who went down to the ship, is the soul of the man. It comes down to this world to be in a man’s body. It is called Jonah [in Hebrew: Yonah—dove, but also deception] because once it partakes in a body, it is a dove in this world, which is deceived by the body that refuses it, as it is written, “You shall not wrong one another.” At that time a person walks in this world as a ship in the great sea that is about to break, as it is written, “The ship was about to break up.”

82) When a person in this world sins and thinks that he has fled from his Master because his Master is not watching in this world, the Creator casts a strong storm wind, which is the sentence of the judgment, which always stands before the Creator and seeks judgment over a person before Him. And a stormy wind reaches the ship and mentions the man’s iniquities to capture him.

83) When the man is caught by a storm in the house where he is sick, it is written, “And Jonah had gone below into the hold of the ship, lain down and fallen asleep.” Even though a man is in the house where he is sick, the soul does not awaken to return to her Master to redeem his iniquities. It is written, “And the captain approached him.” The captain is the good inclination, which leads everything. And it is written, “And said to him, ‘How is it that you are sleeping? Get up, call on your God.’” “It is no time to sleep because you are being sentenced for everything you did in this world, repent from your iniquities.

84) “Look in these words and repent before your Lord,” as it is written, “What is your occupation and where do you come from? What is your country? From what people are you?” “What is your occupation,” in which you engaged in this world. Confess to it before your Master. Look where you came from, a foul drop, and do not be proud before Him. “What is your country?” See how you were born from the earth and shall return to the earth. “From what people are you?” See if you have ancestral merit to protect you.

85) When he is sentenced in the courthouse of above, a storm, which is the sentence of the stormy judgment over a person, asks the King to sentence these prisoners of the King, and all come before Him one at a time. At that time the courthouse approaches. Some of them begin with merit, and some of them begin with sins, and the sentence of the judgment seeks judgment.

86) If a person is not acquitted in the judgment, it is written, “And the men rowed to return to land but they could not.” Those who advocated him try to bring him back into this world but cannot because the sea is increasingly storming over them, the sentence gradually storms through a person’s iniquities and intensifies because of them.

87) At that time three appointed emissaries come down over him: 1) He who writes all the merits and all the sins he had committed in this world, corresponding to the two lines where the merits are on the right line and the sins are on the left line. 2) He calculates the days opposite the line that decides and weighs them. 3) He who walked with him when he arrived in his mother’s entrails during the months of conception, which is the Malchut.

But the sentence of the judgment does not ease until that time when it is written, “So they carried Jonah.” “They carried,” when he is carried from his home to the cemetery.

88) Then he is announced. If he is righteous, it is announced about him, “Give glory to the form of the King,” as it is written, “He enters into peace; they rest in their beds, each one who walked in his upright way.” It is also written, “And your righteousness shall go before you, the glory of the Lord shall be your reward.” If he is wicked, it is announced and said about him, “Woe unto so and so, it would be better for him if he were not born.” Then it is written, “They threw him into the sea, and the sea stopped its raging.” When he is placed in the grave, the place of judgment, the sentence of the judgment, which was storming and sought judgment over him, has now ceased its anger because what it wished for came true. The fish that swallowed him is the grave.

89) “And Jonah was in the stomach of the fish three days and three nights.” The entrails of the fish are the abdomen of the netherworld. Three days and three nights are those three days when a person is in the grave and his intestines break.

90) After three days, that filth in his intestines turns around and says to him, “Take what you have placed in me, what you have eaten and drank all day long and did not give to the poor, and all your days were as festivals and special occasions and the poor were hungry, not having eaten with you. Take what you have placed in me.”

91) Subsequently, from three days on, the man is sentenced for having looked at what was forbidden, for having done forbidden deeds, and for having went to a sin. This continues for 30 days, and for all those 30 days, the soul and the body are sentenced together. For this reason, the soul is below in the earth, not rising to her place, like a woman who sits outside all the days of her impurity. Afterwards the soul rises and the body rots in the dust until the Creator awakens to revive the dead.

92) A voice is destined to awaken in the cemetery and say, “Awake and sing, you who lie in the dust, for your dew is as the dew of the dawn, and the earth will give birth to the departed spirits.” This will be when the angel of death departs from the world, as it is written, “Death shall be swallowed up forever.” When death is swallowed up forever, then it is written, “And the Lord shall wipe the tear from every face, and shall remove the disgrace of His people from the land.” Then it is written, “Then the Lord commanded the fish, and it vomited Jonah up onto the dry land.”

93) When a voice awakens among the graves, all the graves shall vomit up the dead in them, as it is written, “And the earth will give birth to the departed spirits,” meaning vomit it up. Spirits are those who received healing, were healed and became as before, and bones were healed into bones. These are called “spirits.”

94) But it is written, “The departed spirits will not rise.” However, all the people of the world were healed by themselves in the cemetery, but those who did not believe in the revival of the dead will not be revived. It is written about that, “The departed spirits will not rise.” Happy are Israel, of whom it is written, “Their corpses will rise.”

95) Since that fish swallowed Jonah, it died and Jonah was in it for three days. Afterwards he was revived as before and vomited Jonah up, as it is written, “And Jonah prayed to the Lord his God from the stomach of the fish.” Similarly, the land of Israel is destined to awaken first, being purified from all the wicked, like Jonah’s fish, who was revived, and then it is written, “And the earth will give birth to the departed spirits,” it will vomit up the dead into life.

96) When a person passes away from this world, he experiences seven Dinim:

The upper Din, when the spirit comes out of the body;

When his actions and words walk before him and declare him;

When he enters the grave;

The Din of the grave;

The Din of the worms;

The Din of Hell;

The Din of the spirit that walks and roams the world, finding no place of rest until his works are completed and purified.

For this reason, one should always regard one’s actions and repent before his Master.

97) When King David looked at these Dinim of the man he rushed and said, “Bless the Lord, my soul,” before it leaves the world, while you are still with the body. He said, “And all that is within me, [bless] His holy name.” These are the organs of the body that partake with the spirit. Now that you are with the soul, hurry and bless the holy name before it is time, for you will not be able to bless and repent. This is why he said, “Bless the Lord, my soul, Halleluiah.”

98) “Take from among you a donation to the Lord.” When the Creator created the world, He did not create it so that Israel would come and receive the Torah. The world was created with the Torah and stands on it, as it is written, “If My covenant be not day and night, I have not appointed the ordinances of heaven and earth.” The Torah is the long life in this world, and it is the length of life in the next world.

99) Anyone who exerts in the Torah is seemingly exerting in the palace of the Creator, for the upper palace of the Creator, Malchut, is Torah, that is, the oral Torah, Malchut. When a person engages in Torah, the Creator stands there and listens to his voice, and the man is saved from three Dinim: the Din of this world, the Din of the angel of death, who cannot govern him, and the Din of Hell.

A Book Above and a Book Below

100) “And let a book of remembrance be written.” There is a book above, Hochma, and there is a book below, Malchut. A remembrance is the token of the holy covenant, Yesod, taking and assembling to it all the life of above, all the upper Mochin. A book of remembrance is two degrees that are one, and this is the name HaVaYaH. Name [Hebrew: Shin-Mem] is one, Malchut, and HaVaYaH is one, ZA, and it is all one word. Thus, a book of remembrance is one word but includes two degrees, which are Malchut and Yesod.

101) There is a name and there is a name. There is a name above, where what is unknown and not implied at all is inscribed in knowledge, from Keter, and it is called “a high point,” Hochma, and there is a name below, Malchut. It is written, “From the end of the heaven to the end of the heaven,” since “The end of the heaven,” Yesod, is called “remembrance,” and the name is a point below Yesod, Malchut, who is the name of that remembrance, Malchut. She is the name of that remembrance, the end of the heaven that takes all the animals above, Mochin.

This is the end of the heaven below, Yesod, whose name is “a point below,” Malchut. This point is a book that stands in the calculation, Mochin of a number. It is written, “And let a book of remembrance be written before Him for those who fear the Lord and who contemplate His name.” A book of remembrance is for those who contemplate His name, who gives Mochin of calculation and number. A book and a name are the same thing in all the discernments, meaning Malchut.

102) Because this point stands in the middle, it is higher than all who united with her. VAK, YESHSUT, united in the upper book, Hochma, and she is superior to them. VAK, the six palaces of Beria, united in the lower book, Malchut, and it is superior to them. An upper book, a lower book, and all is called Torah.

The upper Hochma is the upper book. She is completely concealed in herself, who is the upper AVI. However, she is revealed through Bina, YESHSUT, since the Hochma appears in her, though not in her own place but to impart upon Malchut, the lower book. This is why YESHSUT are called a Merkava [chariot/structure] for the upper Hochma. And Malchut, too, once the middle point of the world has been established, the Hochma no longer appears in her, herself, but through her seven palaces in Beria, since the posterior Kelim of Malchut clothe in them, and there is no room for disclosure of Hochma, except in the Kelim de Achoraim of Malchut.

The point in the middle of the world, which returned to being Panim, is superior to VAK, the seven palaces of Beria that unite in her. Although the Achoraim of Malchut are clothed in them and unite in her, and the Hochma appears over them, they are not connected together with the Malchut because Malchut is Panim and considered Hassadim while they are Achoraim and a Kli for disclosure of Hochma of the left. For this reason, The Zohar compares her to upper Hochma, the upper book, upper AVI, who are in themselves considered Hassadim, and the Hochma in them appears in Kelim de YESHSUT, their VAK. Thus, Malchut is considered Hassadim after she was established as the middle point of the world, and her Hochma appears in her VAK, in the seven palaces of Beria.

It was said that VAK united in the upper book, and she is superior to them. VAK united in the lower book, and it is superior to them, since the upper book and the lower book are similar to one another—both are considered Hassadim and the Hochma in them appears in their Merkava. Therefore, both are called “book,” and both are called Torah, as they are equal to one another.

103) What is the difference between the upper book and the lower book? The upper book is the written Torah, upper Hochma, since she is concealed and stands only in writing, where it should appear, for there is the place of YESHSUT, so that Hochma will appear below in Malchut. The place is the next world, YESHSUT. The lower book is the oral Torah. Oral are the Merkavot [pl. of Merkava] below, the seven palaces of Beria on which Malchut stands. It is so because they are not included in the upper writing, as they are not considered hidden like the upper Hochma in YESHSUT, who is called “writing.” This is why they are called “oral,” which is the disclosure of what exists in writing, since in the place of Malchut, Hochma appears in her Kelim de Achoraim, the palaces of Beria.

104) That Torah stands on the mouth, on the seven palaces, which are her mouth for disclosure of Hochma, as it is written, “And from there it parted and became four heads.” Thus, from the garden—Malchut—and below begins the world of separation. It follows that the seven palaces of Beria are already in the world of separation. This is why the Malchut stands above them on the mouth.

And the upper Torah, upper Hochma, although she also stands above her Merkava, YESHSUT, she is nonetheless not called “oral Torah” but “written,” meaning standing inside the writing. The writing, YESHSUT, becomes a palace over the upper Hochma, and the upper Hochma stands inside that palace and hides there because the writing, YESHSUT, is also the world of Atzilut, like the upper Hochma. This is why the writing is considered her palace, and this is why she is called “the written Torah” and not “the oral Torah.”

105) But the Torah below, Malchut, stands on her own Merkava. She is called “oral” because she stands atop them. And because she is not regarded as being from the internality, included in the writing, since the Hochma in her is not concealed by the palaces like the written Torah—since writing indicates concealment until someone comes and reads the text and reveals it—and the Hochma in her is revealed in the palaces and is not hidden. Hence, no seven palaces were made for that point, Malchut, as with YESHSUT, who became the upper point, since “palace” means covering, and they do not cover. However, in themselves, they are also called “palaces” because the Hochma in them is in Achoraim. And because Malchut stands atop them, she is called “donation.”

Two Out of a Hundred

106) A donation is as in the giving of a donation to the priest, two parts out of a hundred. All those holy degrees that are in faith—in which the Creator appears—are ten degrees, ten utterances, ten Sefirot. These ten add up to a hundred because each Sefira comprises ten Sefirot. And when we need to raise this lowest point, Malchut, we must not take her alone, but her and her husband, Yesod. They are two, two SefirotYesod and Malchut—out of those hundred, since she must not be separated at all, but unite her with her husband. This is why she is called “donation,” in one collective, which are Yesod and Malchut.

The Intention of the Prayer

107) Each day a herald calls upon all the people in the world, “This matter is up to you,” as it is written, ‘Take from among you a donation to the Lord.’ And if you should say that the matter is hard for you, ‘Whoever is of a generous heart, let him bring it.’”

108) Hence the meaning of the prayer: a person who fears his Master and aims his heart and will in a prayer corrects the upper correction, first by singing and praising that the upper angels say above. And in that order of praises that Israel say below, Malchut adorns herself in her corrections as a woman who adorns herself for her husband.

109) In the order of the prayer, in the correction of the prayer while sitting, from the blessing, “Maker of Light” until the “Eighteen prayer,” which is while standing, they have established all those maidens, the seven damsels of Malchut, and all those who are adorned with her. Once everything is established and put in order, when reaching the words, “True and sound,” everything is corrected—she and her maidens, until we reach the words, “Redeemer of Israel.” Then everyone must stand up.

110) It is so because when a person reaches the words, “True and sound,” and everything is already established, the maidens carry the Malchut and she carries herself to the upper King, ZA. When reaching the words, “Redeemer of Israel,” the holy, upper King journeys in His degrees by an order of three lines that illuminate only while traveling, and He comes out to welcome Malchut.

111) And before the high King, we must stand up with fear and quiver, for then He stretches out His right hand to her in the blessing, “Protector of Abraham,” who is the right line. Afterwards, His left, which He puts under her head in the blessing, “You are mighty,” is the left line. Then they both embrace together in kissing in the blessing, “The holy God,” the middle line. From there up they are kisses until the last three. These are the first three blessings of the Eighteen Prayer. One must place his heart and will, and aim his mouth, heart, and will together in all those corrections and orders of the prayer.

112) Now that the upper King and Malchut are in bonding and joy in those kisses, he who needs to ask questions and make requests shall make them because then is a time of good will. Once the person has made his requests before the King and queen in the 12 middle blessings, he will set himself up in his will and heart for the last three blessings, to evoke joy in concealment. It is so because from these three blessings, he is blessed with another Dvekut, with a Zivug. And the man should correct himself to come out from before them and place them in hidden joy in those three blessings. For this reason, his desire should be that the lower ones will be blessed by these blessings of the hidden joy.

113) At that time he should fall on his face and give his soul when Malchut grips the souls and the spirits. That is the time for dedicating his soul among all those souls that she grips, for then the bundle of life, Malchut, is as it should be.

114) I heard this matter among the secrets of Rabbi Shimon and I was not given permission to disclose, except to you, the high pious ones. When Malchut grips people’s souls and spirits in one desire for Dvekut [adhesion], the man places his heart and will on that and gives his soul in Dvekut with that desire, to include his soul in that Dvekut. If at that time his dedicating of his soul is accepted in the will of the souls [Nefashot, pl. of Nefesh] and spirits [Ruchot, pl. of Ruach] and souls [Neshamot, pl. of Neshama] that she grips, it is a man who was bundled in the bundle of life in this world and in the next world.

115) And while the King and queen, Torah and Mitzvot, must include all the sides above and below, and be crowned with Neshamot on all the sides, she is crowned in the Neshamot from above, and crowned in the Neshamot from below, of those who give her their souls [Neshamot]. If a person aims his heart and will to all that, and gives her his Nefesh from below willingly and in Dvekut, the Creator calls upon him peace below, such as the peace above, Yesod, who blesses the queen, and includes her and crowns her on all sides.

116) Likewise, the Creator calls this man Peace, as it is written, “And the Lord called him Shalom [peace].” All his days, this is what he is called above, “peace,” because he included and crowned the queen from below, such as this peace above, Yesod.

117) When that person departs from this world, his soul rises and breaches all those firmaments and there is no one to stop her. The Creator calls her and says, “Let Peace come.” And Divinity says, “Let them rest in their beds,” and 13 mountains of pure persimmon shall open before her, and there will be no one to stop her. This is why happy is he who dedicates his heart and mind to that. And this is why it is written, “Whoever is of a generous heart, let him bring it as the Lord's donation” to the upper King.

118) Rabbi Aba said, “Woe Rabbi Shimon, you are alive and I am already weeping for you. It is not over you that I am weeping, but I am weeping for the friends, and I am weeping for the world that will remain orphans after your departure from the world.” Rabbi Shimon is like the light of a candle that burns above and burns below. All the people of the world shine in that light that it lit below. Woe to the world when the light below departs and comes into the light of above. Who will shine the light of Torah for the world?

119) “And let every wisehearted man among you come and make all that the Lord has commanded.” When the Creator said to Moses, “Choose wise and intelligent and full of knowledge men from your tribes,” he looked through all of Israel and could not find any intelligent ones. It is written, “And I took the heads of your tribes, wise men, and full of knowledge,” but it does not write, “Intelligent.” An intelligent one is a higher degree than a wise one, hence he could not find intelligent ones, for an intelligent one is more important than a wise one.

120) What is the difference between wise and intelligent? Even a disciple who makes his teacher wise is considered wise. “Wise” means one who knows for himself all that he needs. “Intelligent” consists of several degrees because he looks at everything and knows about himself and about others, as it is written, “The righteous knows the soul of his beast.” The righteous, Yesod, imparts upon Malchut, HaVaYaH de BON, for a beast [Heb: Behama] is BON in Gematria (52). It is also written, “The righteous rules the fear of God.” The righteous, Yesod, rules and gives to Malchut, who is called “the fear of God.”

A wise one is regarding Malchut, who is called “wisehearted,” wise at heart, since the Hochma [wisdom] is in the heart, in Malchut, and not elsewhere. Intelligent means above and below, looking at his own and at that of others. A wise one is Malchut, from whom the Hochma appears, and an intelligent one is Yesod, righteous, higher than Malchut.

It is known that the Hochma in Malchut illuminates only from below upward, which is why it was said that the righteous knows for himself all that he needs, meaning he knows only for himself and cannot bestow below upon others. Wise at heart and not elsewhere because the heart, Malchut, receives from below upwards and not from above downwards, which is another place. The Yesod, intelligent, gives the Hassadim from above downwards, receiving for himself and giving below, to others, to Malchut, as it is written, “The righteous knows the soul of his beast,” and as it is written, “The righteous rules the fear of God.”

The Ascent of the Prayer

121) “And He said unto me, ‘You are My servant, Israel, in whom I will be glorified.’” This concerns the prayer that one should pray before the Creator, which is one great work, more honored than the work of his Master. There is the work of the Creator that is in the work of the body, meaning the Mitzvot that depend on an act, and there is the work of the Creator that is more internal work—which is the most important—meaning Mitzvot that depend on speech and on the will of the heart.

122) There are 12 organs in the body that stand in the work of the body. These are the two hands, the two legs, in each of which are three joints, and four times three are 12. These are the organs of the body. The work of the Creator—the Mitzvot that depend on an act—is in them, since the work of the Creator is in two Behinot [discernments]: 1) The external organs of the body. These are the 12 organs in the hands and the legs. 2) 12 other—internal organs—in the insides of the body are the brain, heart, liver, mouth, tongue, five lobes of the lungs, and two kidneys. These are corrections within the body, in which to establish the correction of Ruach [spirit], which is the glorified inner work of the Creator, meaning Mitzvot that depend on the speech, such as praying, blessings, and giving thanks.

123) A man’s prayer is the work of the Ruach [spirit], work from Behina Bet, which depends on the speech. It is in high secrets and people do not know that a man’s prayer breaches airs and breaches firmaments, opens doors and rises up.

124) When the morning light rises and the light departs from the darkness, a herald walks through all the firmaments and calls, “Set yourselves up, rulers of the doors, rulers of the palaces, each on his watch,” since those who govern during the day are not those who govern at night. When the night comes, the rulers of the day depart and other rulers, which govern in the night, are appointed. They replace one another.

125) It is written, “The greater light for the governance of the day, and the lesser light for the governance of the night.” The governance of the day and the governance of the night are appointed rulers in the day and appointed rulers in the night.

126) When the night arrives, a herald comes out: “Set yourselves up, rulers of the night, each on his watch.” And when the day rises, a herald comes out, “Set yourselves up, rulers of the day, each on his watch.” And when the herald announces, each is appointed his place. At that time Divinity rushes and comes down, and Israel come into the house of assembly to praise their Master. They begin with songs and praises.

127) Once a man has set himself up in the work of actions, meaning the first discernment in the correction of Mitzva and Kedusha, which are Tzitzit and Tefillin, he should unite his heart in a correction of the inner work of his Master—the second discernment—and place his heart and will on that work of those words in the praises, since the speech ascends.

128) Those appointees who stand in the air are appointed to the four directions of the world. One appointee is appointed to the east. He stands in the air on that side and his name is Gzardia. There are 20 other appointed ministers with them, awaiting the saying of the prayer, which rises in the air on that side, and that appointee takes it.

129) If it is a worthy speech, all those ministers kiss that speech and rise with it to the air of the firmament above, where there are other appointed ministers. When they kiss that speech, they start and say, “Happy are you, Israel, for you know how to crown your Master with holy crowns. Happy is the mouth from which the words of this crown has come out.”

130) At that time the letters that stand in the air—in the holy name of 12 letters—fly and this name governs the air. This is the name in which Elijah would fly when he went up to heaven. Obadiah said to Elijah, “And the spirit of the Lord shall carry you,” since Elijah would fly in the air in that name, and this is the name that rules in the air.

131) All those letters fly and rise along with that word. And that appointee, in whose hands are the keys to the air, as well as all the other appointees rise with her up to the firmament. There it is given into the hand of another appointee, to raise it up.

This is so because after the sowing off, ZA was established as entirely Hassadim, on the right line, and Malchut as all Gevurot, on the left line. Hence, they are disputed as in the two lines—right and left of Bina—until ZA ascends in the middle line and establishes peace between them, uniting them with each other, so ZA and Malchut, which are also two lines—right and left—need a middle line to establish peace between them and unite them with each other. Through the MAN that the righteous raise by their prayer—as they are from this world—they carry the Masach de Hirik of the middle line, which causes the left line to unite with the right, and the Nukva to unite with ZA.

It was said that in that order of praises that Israel say below, Malchut adorns herself and corrects in her corrections as a woman adorns herself before her husband. This is because the prayer becomes MAN and middle line, establishing peace and uniting Malchut with ZA, her husband, for as Yesod above is the middle line, establishing peace and uniting the Creator with His Divinity, the prayer that one raises corrects the middle line and establishes peace between the Creator and His Divinity to unite them in one unification. This is why the man is called “peace,” like Yesod above. Moreover, the peace of below precedes the peace of above, Yesod, since the awakening below precedes the awakening of above, as there is no awakening above before the awakening toward it rises from the lower ones.

Words of prayer are parts of a man’s soul, his actual soul that is clothed in the body, as it is written, “My soul went out when he spoke.” Accordingly, we should be wondering, for since the prayer is man’s soul in this world, VAK de Nefesh from Malchut de Malchut in the Malchut of the world of Assiya, how can it rise through all the degrees in the three worlds BYA and reach Malchut de Atzilut, serving there as MAN and middle line, uniting it with ZA de Atzilut? After all, it is known that no degree can rise above its level, all the more so such a great leap from the bottom of all the degrees through the world of Atzilut.

It was said that a man’s prayer breaches airs and breaches firmaments, opens doors and rises up. First we should understand what are airs, firmaments, and doors, and how they open. The thing is that through Malchut’s ascent to Bina at the point of Holam, the ten Sefirot in all the degrees break into two. The KH in the ten Sefirot of each degree remain in the degree, and Bina and TM in the ten Sefirot of each degree fall to the degree below it. This is so because Malchut that rose to Bina made a new Sium [end] there in the degree due to the Tzimtzum [restriction] on the Malchut from receiving light. And since Bina and TM are below that new Sium of the degree, they are regarded as a degree below it.

Afterwards, through MAN that the lower ones raise, illumination spreads from Zivug AB SAG de AK, and this illumination brings out the Malchut from the place of Bina, returning it to its place as before, at the Sium of the ten Sefirot of each degree. Then the fallen Bina and TM of each degree rise to their level as prior to their fall, since the new Sium that was in the place of Bina has already been cancelled. It follows that all the degrees were completed in ten complete Sefirot as before.

However, although the Malchut—the new Sium that was made in each degree due to her ascent to Bina—descends to her place at the Sium of the ten Sefirot once more, the new Sium that she made is still not completely cancelled from the place of Bina. Therefore, Bina and TM do not join in their degree when they are below the new Sium, but need to go above the new Sium, where they become the left line, to KH, which are the right line that never fell from the degree.

Therefore, the new Sium, which remains consistent and existing in each degree, even after the descent of Malchut from there, is called “a firmament.” And those Bina and TM that fell from each degree during the ascent of Malchut to Bina—and returned and rose to their degree after the descent of Malchut to her place—are called “air” or “wind.” This is so because each lower degree is regarded as the level of VAK, which is called “wind” with respect to the degree above it. Accordingly, Bina and TM that fell from each degree to the degree below it became the level of Ruach by that, like the lower degree to which they fell. And after the descent of Malchut from the place of Bina, it is considered that the wind, the air, Bina and TM that were below the firmament, has now risen and rose above the firmament, where they became the left line.

It has also been clarified that while Bina and TM ascend and rise to their degree from the firmament and above, they take with them the lower degree that clothed them while they were fallen in her, and raise her above the firmament, as well. It is so because Bina and TM of the upper one that were equalized with the lower one during the fall no longer part from them during the ascent, as well. Thus, by Malchut’s ascent to Bina, an opening is made for the lower degree so it can rise to the upper one. As a result, later—during Malchut’s descent from Bina—each lower degree will be able to rise to the upper one with Bina and TM of the upper one, which were fallen and clothed in her.

Thus, because of Malchut’s ascent to the place of Bina and her return to her place, during the illumination of AB SAG, three discernments were made in each degree: 1) Airs, which are Bina and TM of each degree that fell into the lower one. 2) Firmaments, which are the new Sium that was made in each degree, due to the ascent of Malchut to Bina, which is never cancelled and is fixed and existing even after the descent of Malchut from Bina. 3) Doors, which are a renewal of the door for the lower degree that was made in each degree with the ascent of Malchut to her Bina. Were it not for that, it would be impossible for a lower degree to ever rise to its superior, since a degree cannot rise above its level whatsoever.

The breaching of the airs does not mean that the air was broken, but rather that the boundary over the air, Bina and TM of the upper one, which was made out of Malchut’s ascent to the place of Bina, was broken through Malchut’s descent from there to her place. It is so because then the air rises above the firmament and obtains GAR there.

At that time, the breaching of the firmament was also made, since the firmament, the boundary from the new Sium, which repelled Bina and TM, the air, into a lower degree, and detained them from returning to their degree, was breached by Malchut’s descent to her place and no longer detains Bina and TM from rising and connecting to their degree.

At that time, the opening of the doors was made for the lower degree because through Malchut’s descent to her place and the breaching of the firmament, Bina and TM rise to their degree above the firmament, receiving the lower degree with them. It follows that a door was opened for the lower degree to rise to the upper one.

This illumination, which lowers Malchut from the place of Bina and returns her to her place at the Sium of the ten Sefirot, comes from Zivug AB SAG de AK, which are HB de AK, since the ascent of Malchut to Bina begins in Bina de AK, and the ten Sefirot de Hochma de AK were not blemished at all, and Malchut is there in her place. Hence, when this Hochma mates with Bina de AK, Malchut is repelled from Bina’s place to her place, as well, and the illumination extends to Bina de Atzilut—called EKYEH—from Bina de AK. From Bina de Atzilut, the illumination extends to all the degrees of ABYA, and they lower the Malchut from Bina in them to her place. This is why it is considered that the name EKYEH governs the air, meaning that that name removes the boundary from the air by lowering the Malchut from Bina to her place.

There are four general Behinot [discernments], HB TM, or HG TM, in each world, where each Behina comprises ten Sefirot, and through the ascent of Malchut to the Bina of each Behina, Bina and TM of each Behina fell to the degree below it. Hence, there are four airs in each world, in which the three names EKYEH govern: EKYEH in the Avir [air] of Hesed, EKYEH in the Avir of Gevura, and EKYEH in the Avir of Tifferet. In the Malchut that receives them, all of these three EKYEH rule her Avir together. Also, three times EKYEH [Aleph-Hey-Yod-Hey] are 12 letters, the twelve-letter name that governs the Avir.

It was said, “At that time the letters that stand in the air—in the holy name of 12 letters—fly,” meaning in the three names EKYEH. The name EKYEH governs the Avir, to lower Malchut from Bina to her place and return the fallen Bina and TM, which are called Avir, to their degree above the firmament. This is the name that Elijah would fly until he rose to heaven. Through Malchut’s ascent to Bina, an opening for the lower one was made, so it could rise to the upper one while the door was open, at the time of Malchut’s return to her place.

Therefore, when Elijah wished to fly to heaven, Malchut of each degree rose to Bina of that degree, and Bina and TM fell to the degree below it, and a firmament had been spread between them.

It follows that each degree was doubled: 1) the degree itself; 2) Bina and TM of the upper one, which fell and clothed in it.

This was done in each degree of ABYA until Bina and TM de Malchut de Assiya fell and went out from Malchut into this world, and Malchut de Assiya ended on her firmament, which is the new Sium in the place of Bina. It was also doubled because Bina and TM de Yesod de Assiya fell and clothed in her degree. Similarly, Yesod de Assiya end in his firmament, and there is also Bina and TM de Hod de Assiya in it. Likewise, Netzah de Assiya was doubled through Bina de Atzilut.

For this reason, Elijah rose and clung to Bina and TM that fell from Malchut de Assiya into this world, and equalized with them, clothing them until they became as his degree. Then the twelve-letter name acted, lowering Malchut once more from the place of Bina de Malchut de Assiya to her place at the Sium of her ten Sefirot, and Bina and TM rising to their degree as in the beginning, above the firmament of Malchut. And since Elijah was clinging to that AvirBina and TM that rose—it follows that he raised Elijah with him, above the firmament of Malchut, because of the equivalence.

And since he rose above the firmament of Malchut de Assiya, he met there the Avir of Yesod de AssiyaBina and TM of Yesod that fell there—and then he clung to that Avir and clothed it, as it was with him on a single degree. Afterwards the twelve-letter name acted, lowering the Malchut from Bina de Yesod de Assiya to her place at the Sium of the ten Sefirot de Yesod de Assiya, and then Bina and TM—the Avir de Yesod—rose above the firmament of Yesod. And since Elijah had already clung to that Avir, it follows that Elijah rose with him above the firmament of Yesod de Assiya, because of the equivalence.

And because he rose above the firmament of Yesod de Assiya, he met there the Avir de Hod de Assiya, which are Bina and TM de Hod de Assiya that fell there. At that time he clung to that Avir and clothed in it, as it was with him in the same place. For this reason, afterwards, when the twelve-letter name operated and returned Malchut at the Sium of the ten Sefirot de Hod de Assiya, and the Avir—his Bina and TM—returned to above the firmament of Hod de Assiya, also taking Elijah with them, who was clung to them, they raised him to the firmament of Hod de Assiya because of the equivalence.

And once he was already in the firmament of Hod de Assiya, he met there the Avir of Netzah de Assiya and clung to it. And when the twelve-letter name operated and returned Malchut to her place, the Avir de Netzah rose above the firmament, raising Elijah with it, too, who clung to it. Once he was already in the firmament of Netzah, he met there the Avir of Tifferet, and so on until he rose with the Avir above the firmament of Tifferet de Assiya.

Likewise, that Avir of each degree raised him to the degree above it, until the end of the degrees of Assiya, from there to Malchut de Yetzira, and from there to all the degrees of Yetzira and Beria, until he rose to heaven, which is ZA de Atzilut. Obadiah said to Elijah, “And the spirit of the Lord will carry you,” since the spirit [Ruach] of the Creator is Bina and TM of the upper one, which are called Ruach or Avir that have fallen into the degree of the lower one. That Ruach actually carried him from degree to degree through all the degrees within the degrees from the bottom of Assiya through Atzilut.

It was said that these appointees who stand in the air were appointed to the four directions of the world. To the east, an appointee was appointed, standing in the air on that side, and his name is Gzardia. There are appointees in each Avir in the four directions of the world, in HG TM, in whose hands are the keys to evoke the twelve-letter name to act and lower the Malchut from Bina to her place. The Zohar does not count the four directions in order, but mixes the order because its way is to conceal the matters. However, the order of the four airs is from below upwards: west, east, north, and south, which are Malchut, Tifferet (including NHY), Gevura, and Hesed.

The appointees do not raise the prayer from Avir to Avir and then from firmament to firmament as is seemingly arranged in The Zohar. Rather, the airs raise the prayer to the firmaments, each Avir to its firmament. It was said that that appointee in whose hands are the keys of the Avir, and all the other appointees, rise with her through the firmament, and there he is given into the hands of another appointee, to raise her up.

In this way, first the prayer of the Avir rises to Malchut de Assiya, to Bina and TM that fell from Malchut de Assiya into this world. She is like the prayer itself. And since this Avir is equal with the prayer, they clung to one another as a single degree, and then the appointee, Zvuliel, who is there, evokes the twelve-letter name, lowering the Malchut from Bina de Assiya to her place. At that time the Avir returns to its degree and ascends above the firmament of Assiya. And since the Avir has already equalized with the degree of the prayer, it takes with it the prayer above the firmament of Malchut de Assiya.

And when the prayer has already come to the firmament of Assiya, it meets there the Avir de Yesod de Assiya that fell there. She also meets there the appointee Gzardia, who governs the Avir of the east, Tifferet, which includes the Yesod, as well, because it includes NHY. The twelve-letter name evokes that appointee and lowers the Malchut from Bina de Yesod to its Sium, and then the Avir de Yesod rises to its degree, to the firmament of Yesod. And because it has already equalized with the prayer in the same degree, it takes the prayer, as well, and raises her with it together above the firmament of Yesod. It is likewise in the Avir, in the firmament of NH, and in the Avir and firmament of Tifferet.

And when the prayer rose to the firmament of Tifferet, it meets there the Avir of the north, Bina and TM de Gevura de Assiya that fell there, and equalizes with that Avir on the same degree. At that time the appointee, Petahiah, who governs the north, evokes the twelve-letter name and lowers Malchut from Bina to her place, and the Avir rises again to the firmament of Gevura, taking with it the prayer with which it equalized in degree during the fall.

And when the prayer is in the firmament of Gevura, it meets there the Avir of the south, Bina and TM of Hesed de Assiya, which fell into there, and clings to that Avir. At that time the appointee, Psagniah, who rules the Avir of the south, Hesed de Assiya, evokes the twelve-letter name and lowers Malchut from Bina de Hesed de Assiya to her place, and the Avir of the south returns and rises to its degree, to the sixth firmament, Hesed de Assiya, which is called “south.”

And when the prayer is in the sixth firmament, it meets there the Avir that fell from the seventh firmament, which is Bina that includes GAR, and clings to that Avir. And when the twelve-letter name lowers the Malchut from Bina of the seventh firmament to her place, the Avir returns to its degree—the seventh firmament—taking with it the prayer, which is clung to it from the time of the falling.

And when it is in the seventh firmament, it meets and clings to the Avir that fell from Malchut de Yetzira. At that time, Sandalfon, the appointee over the whole of Assiya, takes it and evokes the twelve-letter name, lowering Malchut from Malchut de Yetzira to its place. Then the Avir rises and returns to its place—the firmament of Malchut de Yetzira—taking the prayer with him and raising it to the firmament of Malchut de Yetzira. It is likewise in all seven palaces of Yetzira and of Beria up to Atzilut.

This explains the question, “How can a prayer rise from the bottom of Assiya to Atzilut if no degree can rise above its level?” It is so because since it clung to the first Avir, which fell from Malchut de Assiya to this world, that Avir carries it to the firmament of Malchut, and the Avir of Yesod de Assiya to the firmament of Yesod, etc.. Thus, the airs [pl. of air, Avir] to which the prayer rose and clung carried it and raised it to Malchut de Atzilut, as it is written, “And the spirit of the Lord will carry you.”

132) To the south, Hesed, there is an appointee, Psagniah, who governs the Avir on that side, and several other appointees and ministers are there with him. The keys of the Avir on that side were given to him, and all who are in trouble pray a prayer to their master out of their plight, out of the shattering of the heart. If the utterance is as it should be, it rises to the Avir on that side and that appointee accepts it and kisses it. When he kisses it, he starts and says, “The Creator will have mercy on you and will be filled with mercy for you.”

133) All the holy appointees and all the ministers that are on that side rise with him. The letters of the holy name EKYEH fly, meaning the twelve-letter name, which are four letters Aleph-Hey-Yod-Hey to each side, which crown and govern that side of the Avir. They rise on that side of the Avir up to the firmament of the south, Hesed, the sixth firmament, up to the appointee of the firmament that governs the south side, since there is another appointee in the firmament of the south, and his name is Anpiel.

134) To the north, Gevura, there is an appointee, Petahiah, who governs the Avir, and with him are several appointed ministers who govern the Avir, and all those who pray prayers for enemies, who are sorry for them. When the uttering of a prayer rises to the Avir, if he is righteous, the appointee accepts it and kisses it.

135) At that time, a spirit awakens, coming out of the deep on the north, that spirit calls upon all the airs, and they all take that utterance and raise it up to the firmament of the north, the fifth firmament, kiss it, and start and say, “Your lord will make your enemy fall before you.”

After the appointee over the Avir accepts the prayer and kisses it—meaning that it clung to the degree of the Avir and the appointee—the Avir awakens out of the deep in the north. The Sium [end] that Malchut made in Bina is called “deep,” from the word Tohu [void, chaos]. Through the twelve-letter name, Malchut descended from Bina de Gevura de Assiya to her place, and then the Avir that fell into the Dinim of that deep awakens to rise to the firmament of Gevura, raising with it all the degrees that were clung to it during the fall to the firmament of Gevura because of the equivalence.

This is why it was said that that spirit calls upon all the airs, meaning all the degrees that were clung to this Avir, and who had the level of Avir. They all take that utterance and raise it up to the firmament, meaning that all the degrees clung to the Avir of the north that rises to the firmament of the north, taking with them the prayer, as well, which was clung to them, and raising it to the fifth firmament.

136) Here begins the order of the ascent of the prayer. The prayer goes and rises, breaching the Avir that fell from Malchut de Assiya into this world until they rise with it to the first firmament, the firmament of Malchut de Assiya. The prayer ascends and reaches the appointee of the west, Malchut, where there are nine doors, in which several appointed ministers stand, and over them the appointee, Zvuliel.

There are nine doors in the ten Sefirot of Malchut, and not ten, for because Malchut de Malchut is Midat ha Din [quality of judgment], she is included in Yesod de Malchut. Therefore, Yesod and Malchut have only one door, and they are nine doors. Yet, on all the sides, there is a special appointee over the Avir, and a special appointee over the firmament:

  1. On the east, the appointee over the Avir is Gzardia, and the name of the appointee over the firmament—Tifferet, the fourth one—is Shamshiel.

  2. On the south, the appointee over the Avir is Psagniah, and the appointee over the firmament is Anpiel.

  3. On the north, the appointee over the Avir is Petahiah, and the appointee over the firmament is Gadriel.

  4. In Malchut there is one appointee over the Avir and the firmament together—Zvuliel.

Because of Malchut’s ascent to Bina, Bina and TM departed from all the degrees and fell to the degree below it, descending to the level of Avir. But not the whole of Bina fell, only half of it, her ZAT, so that KH and half of Bina remained in the degree, and half of Bina and TM fell from her and became Avir. This is why two appointees were appointed, one in the upper half of the degree, which remained in the degree above the firmament, and one appointee in the lower half of the degree, which departed from the degree and became Avir.

But the degree of Malchut, from which all bottom nine fell to the degree below her at the time of Malchut’s ascent to Bina, only the Keter remained in her degree, remaining as a point under the Yesod. Even that point which remained is ascribed more to Yesod than to Malchut, hence there is only Avir in her, and she is all Avir, except for her Keter. This is why there is only one appointee in her for both.

137) Zvuliel wishes to operate in the firmament in the daytime, but he was not given permission until the light of the moon rises at night. At that time he brings out all those armies and appointees, and when the day rises, they all rise through a single door out of those nine doors—the uppermost door, at the point of Keter that remained in the degree, under which the firmament stands.

And when the prayer rises, it enters the uppermost door and all the ministers and all the appointees come out through that door, with Zvuliel—the high appointee—over them. There is no other appointee there. Rather, Zvuliel, the appointee over the Avir, is the appointee also over the upper door, above the firmament of Malchut de Assiya, and they all come out, kiss her, and reach the second firmament, Yesod de Assiya, along with her.

Malchut is the left line, Hochma without Hassadim. For this reason, when she rules, there is no light, but darkness, since Hochma does not shine without Hassadim. It is written, “She rises while it is still night,” meaning that the time of her rising, meaning ruling, is at night. It was said that Zvuliel wishes to operate in the firmament in the daytime, but he was not given permission because when Malchut rules it is night and not day, until the light of the moon rises, until the night. This is so because at night, all bottom nine of Malchut govern, and armies and appointees that govern by the power of the left extend from them.

And when the day rises, Malchut descends from Bina to her place, although the bottom nine are unblemished. This is so because Malchut had already descended from the firmament that restricted them into Avir, yet they have no governance in their place, but they rather need to rise from the firmament and above, to the uppermost door, Keter, where they are included in the right, in Hassadim. And the prayer goes and rises with them due to the equivalence with them that it has obtained while they were below the firmament.

And when the prayer rises above the firmament of Malchut, it meets the Avir of the second firmament there, which fell into there. Afterwards, after Malchut’s descent from Bina de Yesod de Assiya to her place, the Avir rises and climbs to the firmament of Yesod, taking with it all the armies and appointees, and the prayer that became attached to it during the fall, raising them to the firmament of Yesod. It was said that they all come out and kiss her, reaching the second firmament—Yesod de Assiya—along with her.

138) When the prayer rises to the firmament of Yesod, the twelve gates of the firmament open, and on the 12th gate stands Anael, the appointee over several armies and several camps. When the prayer rises, this appointee stands and declares over all those doors saying, “Open the gates!” Then all the gates open and the prayer enters through all those gates. This is so because there are 12 boundaries of the diagonal in TifferetHG TM, in each of which are three lines, HGT, which are 12. Also, all that there is in Tifferet, is also in Yesod, and they are called “twelve gates.”

139) At that time, an old appointee awakens, Azriel Saba [grandfather], standing on the south side. Sometimes he is called Mahaniel because he was appointed over 600,000 camps. All of them are winged, having camps filled with eyes. And with them are those camps that are with ears. They are called “ears” because they listen to all those who pray their prayer in secret, with the will of the heart, when none other hears the prayer. This prayer rises and all those who are called “with ears” listen to it.

There is a special disclosure from the upper Hesed in Yesod, extending from the right line in Bina. This is why the appointee over this Hesed is called Azriel Saba, since HB are called “old.” He is appointed over 600,000 camps because 600 extend to him from HGT NHY de Bina, whose digits are hundreds, and the thousand is illumination of Hochma that each consists of it. This is why they are 600,000. GAR de Tevuna are called “ears,” in which Hassadim illuminate, and not Hochma. VAK de Tevuna are called “eyes,” in which the Hochma illuminates, and this is why it draws these two Behinot [discernments] from Bina.

It is known that a twisted degree was established in the ears, to hear good and bad. A twisted degree means a diagonal, where Malchut and Bina, the two spirits, west and north, were included in one another and became a diagonal. This is a mixture and a mitigation of Midat ha Din with Midat ha Rachamim [quality of mercy]. This is why those who are rewarded are heard well, meaning that their prayer is accepted in Midat ha Rachamim in the diagonal, while those who were not rewarded are heard poorly, meaning that his prayer is accepted in Midat ha Din.

140) If a prayer is heard by a person’s ears, there is no one who will accept it above, and others will no longer accept it from the one who heard it first. This is why one needs to keep from people hearing the prayer, since the uttering of the prayer unites with ZA in the upper world, and the utterance of the upper world need not be heard.

141) One who is reading in the book of Torah—one reads and the other is silent. If two read in the Torah, they diminish the faith above because with one voice and speech, everything is one. But two voices and two speeches are a deficiency and a flaw in the faith, Malchut. Rather, it should be one voice and speech as it should be, so that the voice, ZA, and the speech, Malchut, will be one.

The prayer should be in speaking without a sound, so that a man’s ear will not hear it:

  1. This is because the Malchut, from which people are extended, consists of two points—Malchut of Midat ha Din, which is unfit to receive light, and Malchut that is corrected in Bina, Midat ha Rachamim, which is fit for receiving light. So is the man who is mingled with these two points. If he is rewarded, then Midat ha Din is concealed and Midat ha Rachamim is revealed, and he is fit to receive the upper light. If he is not rewarded, Midat ha Din appears in him and all the lights depart from him. For this reason, the upper ear was established in a twisted degree, to receive the prayer of a righteous person, who was rewarded with his Midat ha Din being concealed so that the ear of the listener would not evoke Midat ha Din that is hidden in the words of the prayer. Therefore, if another person hears the prayer before it rises up, then that person evokes Midat ha Din that is hidden in the words of the prayer, and then it can no longer be heard above, for it is not worthy of receiving abundance.

  2. The speaking of the prayer is Malchut. One who prays should be a Merkava [chariot/assembly] for Malchut. Hence, the prayer should rise and be included in the upper Malchut, which is called “speech.” At that time Malchut unites with ZA, who is called “voice,” and the prayer is accepted, receiving the abundance from ZA. Therefore, it is forbidden to kindle a man’s voice during prayer, so that the upper voice, ZA, will be in it, since the speech rises to Malchut and unites with ZA through the Malchut, receiving a voice that is mitigated from ZA. Then the prayer is fit for reception of the abundance, and the speech of the upper world need not be heard through a man’s voice.

Likewise, one who reads in the Torah should be a Merkava for ZA, which is called “Torah.” The voice of the reader is instead of the voice of ZA, hence it is forbidden to sound another voice with it, the voice of a person who is mingled with Midat ha Din. And if two are reading in the Torah, they diminish the faith above because the man’s voice blemishes the voice of the one who is reading in the Torah, and the Malchut of above is unfit to receive abundance from ZA, since with one voice and speech, everything is one, meaning that it causes above that the voice, ZA, and the speech, Malchut, mate in a single Zivug. And if a man’s voice and speech connect to it, it blemishes this Zivug.

142) The name of that appointee is Azriel Saba. When the prayer rises secretly, all those 600,000 camps, all those with eyes, and all those with ears come out and kiss that word of the prayer that rises, as it is written, “The eyes of the Lord are toward the righteous, and His ears are toward their cry.” “The eyes of the Lord are toward the righteous” are those with eyes below, the angels in the firmament of Yesod de Assiya. It is so because there are those with eyes above in GAR, since eyes are Hochma. But those eyes are the eyes of Yesod, which is why it is written, “The eyes of the Lord are toward the righteous,” since Yesod is called “righteous.” “And His ears are toward their cry” are those with ears.

143) The third firmament is NH de Assiya. A prayer rises and reaches that firmament. The appointee, Gdaria, is there, and with him are several ministers and several appointees. He works three times during the day: at the time of the journeying of the three lines above in Atzilut, opposite a scepter of light that comes out, rising and falling, and not standing in one place. Its aim is to extend the illumination of Hochma on the left, called “a scepter of light,” since the word consists of two, Shar Vit [scepter], where Shar is vision, and Vit is seeing, as in looking. Also, illumination of Hochma is called “seeing.” This is the scepter that travels three times and is concealed because the Hochma appears only during the journeying of three lines in three places—Holam, Shuruk, Hirik.

She is concealed as soon as the journey is through. When the prayer—the middle line that carries the Masach de Hirik—rises, the scepter, meaning illumination of the left, comes down and bows before that prayer. That is, it lowers its head, meaning that its GAR is raised. This is so because the middle line diminishes the left line from GAR through the Masach de Hirik. And the third firmament, NH de Assiya, is called “the firmament of the scepter,” since the scepter operates in it.

144) When the prayer rises, after he has bowed to the prayer, that appointee struck the strong, illuminating rock that stands in the middle of the firmament with a scepter, and out of the rock come 375 armies that were hidden there since the day the Torah came down to earth. They insisted on refusing and detaining the Torah from descending to earth, so the Creator rebuked them and they went into that rock. They do not come out of there except when the prayer rises. Then they start and say, “The Lord our God, how mighty is Your name in all the earth.” This is the prayer that is called “mighty,” because it rises above all those firmaments, and then they bow to it.

Those angels that complained about the Torah—the middle line—so it would not extend to the earth, to Malchut, and to the worlds BYA, were drawn from the left line. They wished that the dominion in Malchut and BYA would be of the left, and not of the middle line, Torah, which diminishes GAR from the illumination of the left. This is why it was said, “They insisted on refusing and detaining the Torah from descending to earth, Malchut, which also includes BYA. But the Creator, the middle line, rebuked them and forced them to receive the illumination of the middle line and disappear. Then they disappeared inside the strong, illuminating rock in the middle of the firmament, by the force of the Din in the middle line.

They do not come out from there except when the prayer rises because the prayer rises up only upon the awakening of the left line, Bina and TM, which fell to the lower one and returned above the firmament, becoming the left line, which take the prayer with them, which was clung to them during their fall. For this reason, at that time the appointee receives the scepter, which is the illumination of the left. Thus, during the ascent of the prayer, the illumination of the left comes out to his dominion.

And when he stuck with a scepter the strong, illuminating rock in the middle of the firmament, 375 armies come out of the rock, awakening and receiving the illumination of the left from the scepter. At that time they start and say, “The Lord our God, how mighty is Your name in all the earth.” The prayer that rises above all the firmaments is great because it includes within it the Masach de Hirik of the middle line, which diminishes the left line from GAR by force.

For this reason, at that time they bow to her, lowering their heads, and not extending from GAR of illumination of Hochma, but only from VAK. They are called “375 armies,” as it is written, “But for Cain and for his offering He had no regard,” since his offering was from those 375 armies that the Creator rebuked and that disappeared in the rock and their faces fell. This is why Cain’s countenance fell, as well.

145) Henceforth the prayer is crowned in the upper crowns and rises to the fourth firmament, Tifferet. Then the sun, Tifferet, comes out in his degrees, and Shamshiel, the upper appointee, comes out. Then, 365 upper camps rise with him into that firmament, and they are called “the days of the sun,” since they are degrees that extend from the sun, Tifferet, and all crown the prayer in crowns in the heaven of the Garden of Eden.

146) The prayer is delayed there in order to cling to the Avir of Gevura in the degrees that are there. It is so because in the previous firmaments, NHY, she did not need to detain so because they are included in Tifferet, until all the camps rise with her to the fifth firmament, Gevura. There is an appointee there, Gadriel, who owns the wars of the rest of the nations, since Gevura is the left line, to which the nations cling. When the prayer rises, carrying within it the Masach of the middle line, which diminishes the left line from GAR, he and all his camps shake and their power breaks. They come out, bow, lower their heads, their GAR, and crown that prayer.

147) They rise with her until they reach the sixth firmament, Hesed. Then several armies and several camps come out, receiving that prayer until they reach seventy gates, HGT NHYM, each of which consists of ten, since Hesed includes all the ZAT, where Anpiel, the upper appointee, stands and crowns the prayer in 70 crowns.

148) And when the prayer is crowned with all those crowns, all the soldiers of all the firmaments—that have accompanied the prayer from firmament to firmament thus far—join and raise the prayer to the seventh firmament, Bina, who includes GAR, and the prayer enters there. Sandalfon, the respected, high minister, in whose hands are all the keys of his Master, admits the prayer into the seven palaces of Yetzira.

149) These seven palaces are palaces of the King, meaning seven palaces of Malchut de Atzilut where the King, ZA, mates. Also, when that prayer is crowned with all those crowns, when it rises there, it connects ZA and Malchut together, to be crowned above, so that all will be one as it should be. And the name of the Creator, Malchut, will be crowned on all the sides, above and below, to be one with ZA. Then it is written, “Blessings on the head of the righteous,” for Yesod, who is called “righteous,” imparts blessings in Malchut.

150) Happy is a man who knows how to set up his prayer properly. In this prayer, in which the Creator is crowned, he waits until all the prayers of Israel have concluded ascending and are included in the complete prayer, and then all is as perfect as it should be above and below.

151) There are Mitzvot of the Torah that depend on speech, as there are others that depend on action. These are six Mitzvot that are applied here in the prayer, as well:

  • To fear the honorable and terrible name;

  • To love Him;

  • To bless Him;

  • To unify Him;

  • For the priest to bless the people;

  • To give one’s soul to Him.

These six Mitzvot that are done in the prayer depend on speech, besides those that depend on action, such as Tzitzit and Tefillin.

152) The Zohar interprets six Mitzvot: 1) “To fear the honorable and terrible name.” This Mitzva is done in those praises that King David said, and in the offerings in the Torah, where one should fear one’s Master, since those songs stand in a place called “fear,” Malchut. Also, all those “Halleluiah” in the text are the fear of the Creator, Malchut. One should place one’s will in these songs—in fear.

153) 2) “To bless Him.” When one has reached the blessing, “Shall be praised,” he will place his will on blessing the Creator, as in the blessing, “Maker of light,” “Maker of the lights.” 3) “To love Him.” When reaching the blessing, “Everlasting love,” and the words, “And you shall love the Lord your God,” which is love of the Creator. 4) “To unify Him.” It is written, “Hear O Israel, the Lord our God, the Lord is one.” Here, there is the unification of the Creator, to unify His name with the will of the heart as it should be. Henceforth it is the memory of the exodus from Egypt. It is a Mitzva to mention the exodus from Egypt, as it is written, “And you shall remember that you were a slave in the land of Egypt.”

154) 5) “For the priest to bless the people.” This is to include Israel together when taking blessings above, for at that time the Assembly of Israel, Malchut, receives blessings. 6) “To give one’s soul to Him.” It is a good time to give one’s soul [Nefesh] to Him, and to give Him the soul [Neshama] with the will of the heart. When they fall on their faces they say, “To you, O Lord, I shall carry my soul.” Thus, he should aim his heart and will to Him, to give him the soul with a complete will.

These are the six Mitzvot that stand in the prayer, corresponding to the 600 Mitzvot of the Torah.

155) But there are 13 other Mitzvot in the Torah, since there are 613 Mitzvot, so why was it said that the six Mitzvot correspond to 600? These 13 Mitzvot are to extend the 13 qualities of Rachamim, in which all are included. The 13 qualities of Rachamim that we say correspond to them, and these six Mitzvot by which the prayer is crowned correspond to the HGT NHY that the prayer, Malchut, receives from ZA.

156) Happy is he who places his heart and will on that, complementing them each day. Also, many other things depend on these, but when a person comes to these places, he should aim his heart and will to complement a Mitzva that depends on the word. Then it is declared and said about him, “And He said unto me: ‘You are My servant, Israel, in whom I will be glorified.’”

157) “And Moses assembled the whole of the congregation of Israel.” He assembled them to give them the Sabbath as before, since before Israel made the calf, he gave them the Sabbath, and it is that which the mixed multitude did not keep. When they heard, “Between Me and the children of Israel,” they said, “but we were deprived of that matter.” Promptly, it is written, “The people assembled about Aaron,” to make the calf, and many were lured after them. After those who worshipped the calf died, Moses assembled only the children of Israel and gave them the Sabbath as before, as it is written, “Six days shall work be done.”

The Fire on Sabbath Eve

158) “You shall not kindle a fire in any of your dwellings on the Sabbath day.” This matter was given to the high sages, since the Sabbath is a high matter.

159) When the sixth day reaches its evening, a star from the north side shines, with 70 other stars with it. That star strikes those 70 other stars, and all are included in that star, so all 70 become one in it. That star expands and becomes a fire that blazes on all sides, and then that fire spreads around a thousand mountains, standing over them like a thread surrounding them.

The six days are HGT NHY. The sixth day is Yesod. In the evening, at the end of Yesod, the foreskin—the three Klipot—increases in its dominion to separate the Zivug in Malchut, which is the Sabbath. A star is the Klipa, “stormy wind,” in which there are harsh Dinim from Masach of Malchut of Midat ha Din, intensifying to illuminate from the north side, from the left line, to extend the Hochma from there from above downwards, as do all the Klipot. Also, 70 other stars are with it, 70 ministers that extend from the illumination of the left.

There is no harsh quality of Din of the stormy wind in them, but that star strikes those 70 other stars, meaning mates with them. All are included in that star, meaning that the harsh quality of Din in the star spreads through all of them, and all 70 become one in it. That star expands and becomes a fire that blazes on all the sides, for in bonding with the 70 stars it becomes a fire, harsh Din, that blazes and burns to all the sides, since these are very harsh and strong Dinim, and there is no one who can withstand them. There is no correction for it except concealing.

NHY are called “mountains.” When they extend Hochma, they are a thousand mountains because “thousand” is an appellation for Hochma. When it is said, “Then that fire spreads around a thousand mountains,” it means that the fire spreads around NHY to suckle from them.

160) The fire draws other colors to it, from NHY, which are more internal than its color. The first color is green, which is illumination of the middle line. When that color stands, the fire rises and leaps over that green color, going inside it, and throwing the green color outside. The green color stands outside and the fire of the star, which consists of 70 stars, stands inside. That is, it cancelled the illumination of the middle line, repelled it, and governed in its stead because wherever the Dinim of the harsh quality of Din cling, the lights promptly depart.

161) Afterwards it extended a second color, white, which is illumination from the right line, and illuminated inside. Once that color stood, that fire of the star rose and threw the white color outside, while it went inside. So it was with all the colors, throwing them out and entering, approaching the hidden point, Ateret Yesod, to receive light. It is so because if it approached, the light would depart from Yesod and it would receive it, but a correction was done so it would not be able to approach.

162) “And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a blazing fire, and a brightness was round about it. And out of its midst was as though electrum out of the fire.” Ezekiel saw that sight in a correction that stands only when that star governs. It does not always govern because it is concealed. It turned out that the stormy wind came to conquer the entire world before Nebuchadnezzar, but the stormy wind is a star that swallowed 70 other stars. This is the stormy wind that Elijah saw, of which it is written, “Rending the mountains and breaking the rocks,” since there is no power that can withstand it. This is what always stands before all the Klipot outside, to keep from it them that are inside, like a peal that protects the brain. Although it was concealed, its power is always outside of all the Dinim, to protect them, as it is the root of all the Dinim. If it were cancelled, all the Dinim would be cancelled with it.

163) It is called “a storm” because it storms everything above and below and there is no one who can withstand it. It comes from the north, for it is written, “Out of the north the evil will break forth.” For itself, it is harsh Dinim of the Masach de Malchut de Midat ha Din. However, it comes from the north to draw Hochma from the left line, as do all the Klipot. It is so because there are several other Behinot outside the north, gripping to that stormy wind. Hence, it comes from the north, meaning received the Dinim of the north, as well.

164) The second Klipa in Ezekiel is called “Great Cloud,” since it is the waste of gold. It grips to the north, to the left line, the middle point that stands in the desolate places. And because he knew how to seduce Eve, he governs the middle point of the world, except for the land of Israel. When Israel sang within it, it did not govern it. Afterwards, when Israel sinned, it governed the holy land, as well, as it is written, “He has drawn back His right hand from before the enemy.”

The Klipa that is called “a cloud” is waste of gold from the actual left line. When the illumination of Hochma from the left line, called “gold,” illuminates from below upward, it is good gold. When the illumination of Hochma extends from above downward, it becomes waste of gold. Thus, Great Cloud, the waste of gold, is from the actual left line.

However, the stormy wind is from Dinim de Nukva, Masach de Malchut, but comes from the north. It is called “the point of ruin.” And because it seduced Eve to extend from above downward, which was the sin of the tree of knowledge, it therefore governs the middle point of the world, gripping to Malchut, the point of the world, as well as on the land of Israel after the ruin because it governs all the places of ruin.

165) Great Cloud is a cloud of darkness, which darkened the whole world, as it is written, “And the cloud of the Lord was over them by day.” It is also written, “And Your cloud stands over them.” This is the illuminating and bright cloud, and all the lights are seen within that cloud. However, that cloud of Klipot is a cloud of darkness, which does not shine at all, but stops all the lights so they cannot be seen because of it.

166) If Great Cloud is darkness, why is it called “great,” as it is actually small? It is great because it governs, meaning it is great in ruling because it extends from the Hochma on the left line. Moreover, it is called “great” because the darkness in it is great, as it covers all the lights and they are not seen before it. It is great from all the things that are done in the world.

167) Blazing Fire, the fire of the harsh Din, never leaves him. The Klipa itself is not fire, as it is not harsh Din, but the fire rose from below, from the stormy wind, ignited in it, and never leaves it.

“And a brightness was round about it.” Although it is all in the Klipa, Blazing Fire, there is still brightness around it. Although this side is Tuma’a [impurity], there is brightness around it, meaning there is brightness and illumination of Kedusha around, so a person does not need to repel it outside because there is brightness around it. That is, it has a side of Kedusha of faith and there is no need to treat it with contempt. For this reason, it should be given a portion in the side of Kedusha of the faith.

This is so because the three Klipot correspond to the Dinim in Malchut, ZA, and Bina. 1) Stormy Wind corresponds to the harsh Din in Malchut. 2) Great Cloud corresponds to the harsh Din in Gevura de ZA. 3) Blazing Fire corresponds to the Dinim in Bina, into which Malchut ascended.

It is written about that third Klipa, “And a brightness was round about it,” meaning it is close to Kedusha because it extends from the obstacle that is placed on the face of the crocodile [sometimes translated as “monster”], so it would not slander with its tail. It follows that it is used for Kedusha. It is written, “And a brightness was round about it,” hence there is no need to treat this Klipa with contempt, but to give it a portion in the Kedusha, allowing it to grip to Bina, although there are no Dinim at all in Bina herself. However, it is because of Malchut that rose there, for this is regarded as an obstacle for the Klipot.

168) “And a brightness was round about it” is phrased as a question [in Hebrew]. This is why there is a need to treat Blazing Fire with contempt, since the brightness is within and does not stand outside and around Blazing Fire. And because the brightness is within, it is written, “And out of its midst was, as though electrum out of the fire.” “Out of its midst” means out of that brightness. “As though electrum” has the letters, Hash Mal, uttering animals of fire [in Hebrew].

This is why there is a need to treat the Klipa, Blazing Fire, with contempt even though it is serving the Kedusha, since the Kedusha is not outside the Klipa, meaning the Kedusha appears only after the Klipa has been cancelled and repelled. This is considered that the Kedusha is inside the Klipa, and the Klipa guards and surrounds it from without. Hence, it should be rejected and treated with contempt so that the Kedusha will appear.

It was said, “And out of its midst,” meaning out of that brightness. This means that the electrum is not from within Blazing Fire. And the words, “Uttering animals of fire” mean that their illumination extends from the Zivug of voice and speech, which are ZON.

169) When the foreskin is on the holy covenant to defile the Temple, meaning the crown, Malchut, the Temple refrains from disclosing the token of the covenant—the lights of Hassadim disclosed in illumination of Hochma—out of the foreskin. And when the brightness enters and separates the foreskin from the Temple, it is called “electrum,” which means sensing and appearing. The word Mal is also written in HASHMAL [electrum], implying to the token of the covenant, which avoids disclosing its light due to the foreskin. And now because the Mal has already been revealed, it will mean rushing to disclose because he has already circumcised the foreskin.

The foreskin comprises three Klipot: Stormy Wind, Great Cloud, and Blazing Fire. When it is close to Yesod and wishes to suckle from there, all the lights are blocked. And when the brightness—illumination of Hochma—enters Yesod, it cancels and separates all the Klipot. They flee as the darkness flees from the light, and then the disclosed Hassadim from Yesod appear, the middle line. Also, the light is called HASHMAL [electrum] because it Hash [rushes] to be revealed when it circumcises the foreskin.

170) The light of the Klipot were seen and unseen; there was still a tiny candle in them, meaning it was seen occasionally. But when the HASHMAL appeared, their light disappeared completely.

171) With this brightness, the serpent seduced the woman, Eve, to take light. This is why it is written, “And her palate is smoother than oil,” since he placed that light opposite the covenant, and this is why he seduced her and she took his light. This is the seduction that he seduced the woman, as it is written, “The lips of a strange woman drop honey.”

The Klipa, Great Cloud, seduced Eve into the tree of knowledge. It was said that because he knew how to seduce Eve, he controlled the middle point of the world. But here it was said that with this brightness, the serpent seduced the woman.

However, it does not mean that the brightness seduced her. Rather, the Klipa, Great Cloud—the serpent—is the one who seduced her.

With what light and how did he seduce her? He seduced her to extend and to take that light of the brightness. He showed her how that brightness shone over the covenant, separated and chased all the Klipot away, and uprooted every evil, as it is illumination of Hochma. This is why the serpent’s power was sufficient to seduce her to take that light.

Yet, when the brightness illuminates in the matter of the covenant, it illuminates from below upward like the middle line, which is the covenant, Yesod. But the serpent—the Klipa, Great Cloud—seduced her to extend that light of brightness from above downward as is the way of Great Cloud. And by that he failed her. We learn that the sin of the tree of knowledge was that she squeezed grapes, extending illumination of Hochma from above downward, as does the Klipa, Great Cloud.

This is the meaning of Noga [brightness] being half Kedusha and half Klipa. 1) If it is clung to the covenant of holiness, illuminating only from below upward, it is the half of VAK de GAR, great Kedusha. 2) If the Klipot approach to pull its other half from it, GAR de GAR, which extends from above downward, then it is an impure Klipa, Great Cloud.

172) On the sixth day, Yesod, when the end of the evening arrives, the fire of Stormy Wind leaps ahead and rises up, to enter the colors. Then Israel below set up and arrange meals, setting up tables, each his own table. At that time, a flame comes out—the Dinim de Malchut that is mitigated in Bina—and strikes the fire, meaning bonds with it. Once it strikes it and they unite, the flame and fire role together, enter the hole of the great deep, and hide and sit there.

After the flame on the part of Malchut that is mitigated in Bina struck and united with the fire, which is Stormy Wind from the Masach of Malchut of the quality of harsh Din, the fire received the Dinim that are mitigated in Bina from the flame, and her own harsh Dinim were cancelled. Thus, they both rolled into the great deep, the place of Dinim de Bina, since the place of Dinim de Malchut is called “the small deep.” And once the harsh Dinim of the fire were cancelled, the lights of the Sabbath could appear.

173) That flame is from the right side, the point of Holam, by which Malchut rose to Bina and was mitigated. And because she is from the right side, she cancelled the Dinim of that fire and admitted her into the hole of the great deep because the Klipa always wishes to cling to a higher place.

Therefore, since a place was given to the Klipa of the fire to cling to Bina through her bonding with the flame, she promptly left the Dinim of Malchut and rose to the Dinim of the flame, which cling to Bina, and bonded with her. She sits there in the great deep until the end of the Sabbath. When the Sabbath ends, the people of Israel need to bless for the fire, and through the blessing below, a flame comes out, going forth and governing the fire throughout the night of the end of the Sabbath, and the fire surrenders, meaning her power is concealed.

What Is Sabbath

174) When the Sabbath begins and that fire hides in the great deep, all the fires of the harsh fire hide and surrender because the fire, Stormy Wind, is the root of all the harsh Dinim. Even the fire of Hell and the wicked in Hell have rest, and everyone above and below have rest. When the Sabbath ends and Israel bless on the fire, all the fires that hid come out, each to its place. To not evoke another fire from those that hid, it is written, “You shall not kindle a fire in any of your dwellings on the Sabbath day.”

175) When the Sabbath begins, the herald calls through all the firmaments, “Establish yourselves, O assemblies; establish yourselves, O camps before your Master.” Then a single spirit comes out from the south, the light of Hesed, and that spirit spreads over all those armies and camps on the right side, who clothe in it. That spirit is called “garments of honor of the Sabbath.” At that time the tables that people set in this world are established in a certain palace, Malchut. Happy is a man whose setting of the table is seen there properly, and everything is corrected without shame, each according to his strength.

176) When the Sabbath arrives, a holy nation needs to wash themselves from the work of the weekdays. It is so because on weekdays, another spirit walks and roams and stays over the people. And when one wishes to come out of that spirit and into another spirit, high and holy, he must wash himself, so that that upper, holy spirit would be on him.

177) All those six days—HGT NHY de ZA—unite at a single, holy point, Malchut, and all the days unite in her. And there are other days, standing outside, in the Sitra AchraHGT NHY de Klipot. There are also other days, standing inside the holy circle—HGT NHY de Malchut—uniting at the holy point—Malchut de Malchut.

178) The holy Israel and all those who engage in Kedusha on all the Sabbath days unite all those six days of theirs in those six days inside, HGT NHY de Malchut, which unite at the point of Malchut de Malchut, uniting in her in order to keep her. And all those six days of the Sabbath are of the hidden point—HGT NHY de Malchut. When the Sabbath comes, the point—Malchut de Malchut—rises, crowns and unites above, and all are hidden in her.

Malchut, which is called “a point,” receives from ZA the six days in him, HGT NHY. Hence, there are two Behinot in her: HGT NHY that she received from ZA, and her own Behina. The difference between them is that HGT NHY that she received from ZA is light of Hassadim, and her own Behina, which is called “a point,” is light of Hochma. Therefore, the six workdays are HGT NHY de Malchut that she received from ZA, and the Sabbath is the domination of her own point.

Also, the six workdays—her own HGT NHY—are hidden in her, not ruling, and unseen, and only Malchut of her own essence governs and is seen.

179) There are weekdays—HGT NHY de Sitra Achra—which stand outside, toward the nations. The Sabbath days, which are the six days of the week, stand for Israel, who are HGT NHY de Malchut. And when the point rises—Malchut de Malchut, meaning Malchut of her own essence—everything is concealed, all six Sefirot HGT NHY in her are concealed and she ascends. Once she rises, she is called “the Sabbath.”

180) Why is she called “Sabbath”? Is it because of the rest, as it is written, “Because in it He rested from all His work”? However, when that point ascended and her light shines, she is crowned in the fathers, HGT de ZA, and then bonds and unites with them to be one, and it is all called “Sabbath.” That is, Malchut along with the fathers are called “Sabbath.” Sabbath has the letters of Shin Bat [daughter]. Shin is three fathers that unite in a single daughter, Malchut, since the three letters Vav in the letter Shin imply the three fathers, HGT. The daughter crowns in them, and the fathers crown in the next world, Bina. This is Shin Bat, so all will be one.

Malchut receives Hochma only upon her ascent from Chazeh de ZA and above, the place of his HGT. There are two states in it: 1) When he is in the two great lights. At that time their level is the same, in a way that one does not need the other and they do not receive from one another. HGT de ZA receive from the right line of Ima, Hassadim, and Malchut receives from the left line of Ima, Hochma. That state is regarded as Achoraim because since the Hochma is alone without Hassadim, it does not illuminate. 2) When Malchut has already descended from Chazeh de ZA and below, when she receives Hassadim. And after she has Hassadim, ZA raises her to his HGT, where the AB illuminates, as it is written, “And went,” “And came,” “And pitched,” and she receives from them Hochma. This state is regarded as Mochin of PBP [face-to-face].

And when this point rises and her light illuminates because she rises to HGT after the light of Hassadim illuminates in her, in the second state of PBP, she is crowned in the patriarchs, HGT de ZA, who receives from them Hochma, from the name AB in them. At that time she bonds and unites in them to be one, not as the first state of Achoraim, which were separated from each other, when HGT were receiving Hassadim from the right line of Ima, and Malchut was receiving Hochma from the left line of Ima. Rather, now, in the second state, she bonds and unites with the HGT, to be one with them.

Now Malchut herself does not receive the Hochma from the next world, from Bina, as in the first state. Rather. Malchut receives the Hochma from HGT de ZA, and HGT receive Hochma from the next world, imparting upon Malchut. This is why it was said that it is Shin Bat [daughter], so they all become one. The fathers are Shin, and Malchut is the daughter, implied in a single name, Shabbat [Sabbath], indicating that now they are in the second state—one—and not separated in the first state. This is the Sabbath.

181) The great Sabbath is Bina. She is above, where the Hochma is hidden and not revealed. Why is she called “Sabbath”? It is because a point in which there is Hochma, which is called “eyes,” is called “a daughter,” since she is the heart of the whole eye [pupil]. There are three colors in the eye, HGT. The fourth color is a black point, Malchut, and only in that is the Hochma—called “eye”—revealed. This is why it is the heart of all the colors of the eye.

182) The next world, Bina, is a palace for the upper point, the upper Hochma. When she stands and takes the fathers in her wings, to crown them above, then all are called “Sabbath.” Thus, when the fathers are crowned above, at the uppermost point, they are called “Sabbath,” and when the bottom point, Malchut, is crowned in the fathers, she is called “Sabbath.”

A point always implies Hochma. The intimation is to the black point in the eye, also called “the pupil of the eye.” This is the core that befits the title, “eye,” Hochma, since the other three colors in the eye are HGT, in which Hochma, which is called “vision,” is not revealed. Thus, there are two Partzufim called “point” among the Partzufim of Atzilut: 1) upper Hochma, AVI, 2) lower Hochma, Malchut.

However, although AVI are upper Hochma, they do not disclose the Hochma in their own Partzufim, but in Partzuf YESHSUT, which is called Bina.

Bina, YESHSUT, is a palace for the upper point, AVI. AVI do not disclose the Hochma in them, but in the palace, Bina. Yet, in Bina, too, the Hochma appears only on the three lines, HGT, which are called “fathers.” It follows that the uppermost point reveals the Hochma in it only to Bina, when she is crowned and giving Hochma in her three lines, the patriarchs.

Bina receives three lines, the patriarchs, to crown them in the upper Hochma. At that time all are called Sabbath because the upper point—upper Hochma that is revealed by the fathers—is called “daughter.” The fathers themselves are called Shin, and together they are Shabbat [Sabbath]. It follows that when the fathers are crowned above, in the upper point, they are called Sabbath, and when the lower point, Malchut, is crowned in the fathers—receiving Hochma—she is called Sabbath. It is so because Sabbath includes illumination of Hochma within it, which is called a “daughter,” and the illumination of the fathers, which is called Shin. This applies in both Bina and Malchut, and this is why both are called “Sabbath.”

An Added Neshama [Soul]

183) When that lowermost point, Malchut, rises and appears, meaning when she receives Hochma—called “vision”—and is adorned in the upper Mochin, there is every joy above and below, and all the worlds are in joy. On that night of the Sabbath, that point expands in its lights and spreads its wings on the whole world, all the other rulers pass away, and there is watching over the world.

184) At that time the spirit of Neshama is added in Israel, on each and every one, and in that added Neshama they forget every sadness and wrath, and there is only joy above and below. When that spirit that came down and was added in the people of the world comes down, it bathes in the perfumes of the Garden of Eden, descends, and stays over the holy people. Happy are they when that spirit awakens.

185) When the spirit comes down, 60 Merkavot [chariots/assemblies] that crown VAK, HGT NHY, come down with it to the Garden of Eden. Each consists of ten, thus they are 60. When it reaches the Garden of Eden, all those spirits and souls in the Garden of Eden are crowned in that spirit. The herald calls out and says, “Happy are you, O Israel, a holy nation, that the will of your Master awakens toward you.”

186) The secret of secrets is for those who know wisdom. Happy are they when that spirit awakens. That spirit is expansion of that point, Malchut, and comes out of it and expands in the world. That spirit is the Sabbath that is below, which is why keeping is written in regard to it, “And the children of Israel shall keep the Sabbath.” It is written, “The Sabbath,” to include that spirit which is over all. It must be kept because it is with the man, and this is why it is written, “every one who keeps from profaning the Sabbath.”

187) There is another secret, that spirit enjoys on that day from the joys of Israel and from their pleasures. For this reason, it must be delighted with food and drink three times in three meals of the three degrees of faith. That spirit receives joy and pleasure on those meals of Israel.

188) That spirit enjoys all the six days from the upper spirit of Atik. On the Sabbath day—since it came down and bathed in the Garden of Eden at night—it is delighted with the delight of the body in the meal of the faith, and this spirit is crowned from above and from below, and its place is on all the sides, in Hochma and in Hassadim, in the crown of above, Hassadim, and in the crown of below, Hochma.

189) And when it is with the man, it must be kept. It is written about it, “And the children of Israel shall keep the Sabbath.” The Sabbath is the bottom point, Malchut. “The” is the spirit, the expansion of that point. When Kedusha and blessings are added to that point from above, everything is illuminated, and that illumination becomes a spirit that illuminates from all the sides: half of it divides above and shines, and half of it divides below and shines. It is written, “Between Me and the children of Israel,” that the spirit divides between him and Israel, and we have a part and a portion together.

190) The part of above was crowned on that day from the high and holy delight, enjoying the high brightness of Atik, Keter. The bottom part is crowned on that day with the delight of below, enjoying those meals that Israel make. This is why it must be delighted with food and drink, garments of honor, and with much joy.

191) When the part below is crowned and kept as it should, it rises up and unites with the other part. That point, Malchut, takes everything from the spirit, from the part above and from the part below, and is included in all the sides. And because it is crowned on Sabbath from above and from below, all the other days, HGT NHY, give strength to all, and Malchut is given dominance from above and from below. This matter is found in King Solomon’s book, and Rabbi Shimon explained it. Happy are Israel.

192) It is written, “For in six days the Lord made heaven and earth, and on the seventh day He ceased from work and rested.” “And rested” means woe, for the soul had been lost. Therefore, it should have said woe to the body, from which the soul had been lost. Why is it written, “And rested,” mentioning only the soul [soul is Nefesh, from the word Nefisha, “rest”]? There is a soul in a man, which receives and draws to it a spirit from the eve of the Sabbath. That spirit is within that soul, and stays in it all through the Sabbath day. Then that soul is in Gadlut and more benefit than it was.

193) All the souls of Israel are crowned on the Sabbath day. Their crown is a spirit that dwells within them. When the Sabbath ends and the spirit rises, woe to the soul that had lost what it lost—that upper crown and the holy force that was in it. It is as it is written, “And rested,” meaning woe to the soul that had lost what it lost.

194) The time of the sages, who know the upper secrets, is from the eve of the Sabbath to the eve of the Sabbath. Yet, we see that the lower Keter, Malchut, receives from ZA in a daytime Zivug, and at night she gives food to all her armies, as it is written, “She rises while it is still night and gives prey to her household and a portion to her maidens.” Thus, she takes in the daytime Zivug and gives at night. Therefore, there is no Zivug at night, so how was it said that there is a Zivug on the night of the Sabbath?

195) The night of the Sabbath is Malchut, who divides the souls to all those sages who know the wisdom. There is no Zivug on another day in complete joy without some other mixture of the Sitra Achra as on that night because she divides those souls into sages, righteous, pious, as it should be. Also, each night at midnight, there is a Zivug of ZA with Malchut. However, it is not complete on all the sides as the Zivug of the Sabbath night.

196) This is why the sages, who know secrets, must set up their intercourse on that night, for on all the days of the Sabbath we have another spirit that is over the world, but on this night, we have another spirit, holy one, superior, who comes down to the holy sons. That spirit blows [“spirit” also means “wind”] from Atik, Keter, and comes down to the lowest point to give in it rest for all. Also, that spirit divided to all the sides above and below, as it is written, “Between Me and the children of Israel.”

197) When these sages sit in that high and holy spirit, they must perform intercourse in their beds. This is because that spirit draws down in his wake all those holy souls, and the upper holy ones inherit in that spirit holy souls for their sons, as it should be.

The Keeping on the Sabbath

198) When that spirit is on the world, all the evil spirits and all the evil slanderers depart from the world, and we do not need to pray for the keeping because Israel are kept in that spirit, a canopy [Sukkah] of peace, Malchut, spreads its wings over them, and they are kept from all.

199) But we learn that one must not go out alone on the fourth night of the week and on the night of the Sabbath. Therefore, should one be careful? But it is said that on Sabbath night, people are kept from all the slanderers of the world and we do not need to pray for keeping.

200) On the fourth night of the week, one should keep from the Sitra Achra because it writes “Lights” without a Vav, implying the diminution of the moon. Because the moon, Malchut, is deficient, several camps of spirits were included in that “Lights.” Curses and lights are in the diminution of the moon, and all of them govern on that night. This is why it is forbidden to come out alone.

201) On Sabbath night all the harm doers disperse to enter the hole in the dust so that they cannot rule and harm. This means that before they enter the hole in the dust, they can do harm. Therefore, a man alone should keep from coming out alone because they can harm him while they are still on their way, before they enter the hole in the dust. Also, although they cannot rule, they can sometimes be seen, and a lone person should keep himself from seeing them, for he could be harmed by the seeing.

202) If a person is forbidden to come out alone on Sabbath night, is that a lack of keeping? But on the Sabbath there is keeping for the holy nation. And when the Sabbath enters, the Creator crowns each and everyone of Israel with an added soul, and that holy crown with which they were crowned must be kept. And although the harm doers are no longer in the world, they sometimes still appear to people who are alone, their luck weakens, and the man should crown himself with the holy crown and keep it.

203) In the end, there is keeping for the holy nation because the canopy of peace, Bina, is spread over the people, for wherever the canopy of peace is present, the Sitra Achra is absent. This is why it is keeping and the keeping is present.

204) The Sabbath day is joy for all, and everything is kept above and below. The lowest point, Malchut, illuminates to raise with beauty 70 crowns to AVI, which she receives from ZAT de AVI, each of which consists of ten. These are the added pieces to the night of the Sabbath, and the oldest of all who are old, Keter, awakens to bestow upon her.

205) When the light rises, the holy people rush to the synagogue with garments of honor, with joy, crowning in the holy crown above. In that spirit, which is the added soul, which stands over them below, they praise with songs and praises. The praises go up, all the upper ones and lower ones rejoice, and all are crowned together. The upper ones start and say, “Happy are you, holy nation in the land, that your Master is crowned over you, and all the holy armies crown themselves for you.”

206) That day is the day of the souls. It is not the day of the body because it is the domination of the bundle of souls, Bina. Upper ones and lower ones all stand in a single Zivug in a crown of the added high and holy spirit.

The Sabbath Prayer

207) The Sabbath prayer of the holy nation. There are three prayers on this day, corresponding to three Sabbaths—Bina, ZA, and Malchut—that govern together. They are all one. And when the holy people comes to the synagogue, it is forbidden to engage even in needs of the synagogue, but in words of praise, prayer, and Torah.

208) One who engages in other matters and in worldly affairs is one who desecrates the Sabbath. He has no part in the people of Israel. Two angels are appointed over it on the Sabbath day, and they place their hands on his head and say, “Woe unto so and so, for he has no part in the Creator.” For this reason, they must exert in prayers, songs, and praises to their Master, and engage in Torah.

209) That day is the day of the souls, when a bundle of the souls, Bina, is crowned. For this reason, they praise in praises the praising of the soul, “The soul of every living thing shall bless Your name, the Lord our God, and the spirit of every flesh shall glorify and exalt Your remembrance.” There is praising only on the part of the soul and the spirit, and that day stands in Ruach and Neshama [spirit and soul respectively] and is not of the Guf [body].

210) The praising of another high degree, which is a day, the holy sun, ZA—the light of day—is the blessing, “Maker of light,” a light that illuminates, and from which all the armies, Merkavot [pl. of Merkava], stars, and signs are fed and illuminate, as well as all those who rule over the world.

211) The praise of the next world, Bina, on that day, is “God, Lord over all the deeds.” The praise is in 22 high and holy letters that are crowned in the patriarchs, HGT, and in the upper holy Merkava, Bina.

212) The small letters are 22 letters of the lower world, Malchut. These are “The blessed God, great in knowledge.” There is no other space between each two words, but only one letter of the 22 letters is written in each word, “The blessed God, great in knowledge.” In the upper world, Bina, there is space and holy sides between each two letters because in Aleph, there are five words, “God, Lord over all the deeds.” There are also five words in Bet, “Blessed and is blessed by the whole of the soul.” There are four words in Gimel, “His greatness and goodness fill the world.” This is the praise over the praises, when the upper letters of the seventh day, Bina, praises and says to the upper King, maker of the beginning, Hochma.

213) When this praise rises up, 60 upper Merkavot in the Garden of Eden mate and take that praise from the holy nation, and raise it to be crowned in it in several upper Merkavot. The appointees and all the righteous in the Garden of Eden, all crown in that praise, and all those Merkavot and all those souls of the righteous rise in this praise up to the throne, Malchut.

214) When the praise reaches Malchut, that praise that all of Israel say stands there until the time when Israel say the upper Kedusha of the Addition [a supplement to the prayer], “They will offer a crown unto You.” Then there is an ascent to those below to rise up, meaning that Malchut rises to Ima, Bina, and ZA rises to Aba, the upper point, so that all will be united above in AVI, for all to be one. Then Bina says this praise, “God, Lord,” which has already risen with Malchut to Bina, to the upper King, Hochma. This is a praise that transcends all praises.

215) Henceforth it is an order of the prayer as on the rest of the days, until “Let Moses rejoice.” This is the joy of the upper degree, Tifferet, which is called Moses, and he is Jacob, the essence of the patriarchs, the line that decides and unites HG, Abraham and Isaac, who is content with his portion, Malchut. When the throne, Malchut, rises to him, takes her, and they unite, it is the joy of the Torah above, the written Torah, Tifferet, which delights in the Torah below, the oral Torah, Malchut, and they unite with one another.

216) When they have bonded together, a person needs to include the holy people in that joy and say, “Let those who keep the Sabbath rejoice in Your kingship.”

The Meaning of the Book of Torah

217) The meaning of the book of Torah on this day. It is written, “And they read in the book, in the Law [Heb: Torah] of God, distinctly; and they gave the sense, and caused them to understand the reading.” The meaning of the phrasing and the punctuation and all those precisions and upper secrets were all given to Moses from Sinai. If the Torah were given to Moses with all those precisions, why is a book of Torah, which is in all of these sanctities, lacking all those corrections and secrets that were given to Moses in the Torah?

218) When the holy throne, Malchut, is crowned and included in the written Torah, Tifferet, all those forms and all those punctuations and conveyances enter hidden and become inscribed within the holy throne from Tifferet. Those forms that the written Torah, Tifferet, admitted into the oral Torah, Malchut, it is impregnated with them like a woman who is impregnated by the male, and the upper letters in the written Torah remain in their Kedusha alone, completely formless. It is to show at the synagogue that the throne, Malchut, is blessed and crowned by the written Torah, and he instilled in Malchut all those forms, punctuations, and conveyances, and she is sanctified by him. It must be shown in the letters for themselves as it should be.

219) At that time everything is sanctified in the upper Kedusha as it should be, and all the more so on the Sabbath day. On that day, seven people should ascend to the Torah, corresponding to seven voices, HGT NHYM de ZA, which are the Torah, ZA. On special times and occasions, five people should ascend into that secret because the essence of the seven Sefirot is five, HGT NH, Yesod including them on the part of the giver, and Malchut including them on the part of the receiver. On the day of atonement, six people are in this high secret, HGT NHY de ZA.

220) The five of special times are five degrees, HGT NH, below the degree of the first light, which is Bina and GAR, but below in ZA. They are the meaning of the Torah, since ZA is called Torah. The six of the day of atonement are VAK, which calculate their inclusive, as well, Yesod. Here there is no addition to the five primary Sefirot. The seven of the Sabbath day are seven voices that calculate the second inclusion, too, Malchut, and all imply to the Sefirot of ZA.

221) On the first day of the month, one is added to the three in the weekdays—which indicate HGT de ZA—corresponding to Malchut, since the sun, ZA, illuminates to the moon, Malchut, at that time. This is the Addition [a supplement to the prayer] on the first day of the month, corresponding to the above-said addition. In a book of Torah, only one voice and one speech should be heard.

222) The arrangement that the holy people should arrange on that day—and on the rest of the days when there is reading in the book of Torah—is that they must set up and correct a correction in a throne that is called “an ark.” A throne should be with six degrees to climb, HGT NHY de Malchut, and not more. It is written, “And there were six steps to the throne,” Malchut. The one step above, corresponding to the Hochma in her, is the ark on which to place the book of Torah and show it to all, since the ark, Hochma de Malchut, gives vision to the book of Torah, ZA, for there is seeing only in Malchut.

223) When the book of Torah rises there, the whole people must set themselves below with fear and dread, with quiver and trembling, aiming their hearts as though they were now standing by Mount Sinai to receive the Torah. They should lend their ears and listen. Also, there is no permission for the people to open their mouths, even with words of Torah, much less on other matters. Rather, all are in fear, as though they have no mouths, as it is written, “And when he opened it, all the people stood up.” It is also written, “And the ears of all the people were attentive unto the book of the Torah.”

224) When taking the book of Torah out to the public to read in it, the gates of mercy open in the heaven, evoking the love above, and so one should say.

225) “Blessed is the name of the Master of the world. Blessed be Your crown and Your place. May Your favor remain with Your people Israel forever; may the redemption of Your right be shown to Your people in Your Temple, and impart upon us the best of Your light, and accept our prayers with mercy. May it be Your will that You extend our lives with goodness, that I, Your servant, be numbered among the righteous, that You have mercy on me, protect me, all that is mine, and that is of Your people Israel.

“It is You who nourishes all and sustains all. You control everything. It is You who rules over kings, and the kingship is Yours. I am a servant of the Creator, and I bow before Him and before the glory of His law [Torah] at all times. Not in man do I put trust, nor on any children of God do I rely, only on God in heaven, who is the true God, whose law is true, whose prophets are true, and who executes abundant kindness and truth. In him do I trust, and to His glorious and holy name do I declare praises. May it be Your will that You open my heart with Your law, and that You give me male sons who fulfill Your wish. May You fulfill my heart’s wishes and the heart of Your entire people Israel for good, for life, and for peace. Amen.”

226) It is forbidden to read in the book of Torah, but only one, alone, and everyone listens and keeps silent so that they hear his words as though they had just received it from Mount Sinai. And above the one who is reading the Torah there should be one standing above him, ascending to the Torah, and keeping silent so that only one speaking will be heard and not two. The holy tongue should have one reader, and it is one and not two utterances. If two are in a book of Torah, it is diminishing of faith, and diminishing of the glory of the Torah is in the book of Torah, for only one voice is needed. Also, there should be only one translator, which is a Klipa [peel/shell] and Moach [brain], since the translator is regarded as a Klipa, and the reader in the holy tongue is the Moach, and there is no Moach without a Klipa.

227) Everyone keeps silent and one reads, as it is written, “And God spoke all these words.” This is above at the top of the mountain, and all the people are below, as it is written, “And they stood at the foot of the mountain.” It is also written, “And Moses went up to the God.” Thus, there was only one reader, and one went up to the Torah, up at the top of the mountain, and the whole people were at the bottom, listening in silence. This is how it should be with a book of Torah.

228) One who is reading in the Torah must aim his heart and will into those things that he is reading, for he is an emissary of his Master in words to announce to the whole nation, since he is similar to the upper one, like the Creator at the time of the giving of the Torah. Therefore, one who ascends to read in the Torah should first put matters in his house in order, and if he did not establish order, he will not read in the Torah. How do we know? From that word of the Creator before He sounded the Torah to the holy nation. It is written, “Then He saw it and declared it; He established it and also searched it out.” Afterwards, it is written, “And to man He said, ‘Behold, the fear of the Lord is wisdom.’” Thus, before He sounded it to man, He set each word in itself, and so must every reader in the Torah do.

229) It is forbidden for one who is reading in the Torah to stop a portion or even a single word. Instead, where Moses stopped the portion for the holy nation, he will stop. He will not stop the word of the portion of that Sabbath in the portion of another Sabbath.

230) When the portions were stopped, each was crowned and stood before the Creator. Once they completed stopping the portions of the entire year, they crowned themselves before the Creator and said, “I am from so and so Sabbath; I am from so and so Sabbath.”

231) At that time the Creator calls upon Yupiel, the high appointee, and the 53 holy Merkavot under his command, corresponding to the 53 portions in the Torah, that were appointed to be served in the Torah. Each Merkava is appointed—this Merkava to that portion on that Sabbath, and another Merkava for another portion on another Sabbath. Each serves the Torah of its Sabbath, and we must not mix these with those or let in one Merkava into another Merkava, even as a hair’s breadth, even in a single word, or even in a single letter. Rather, each one as the Creator determined for them, as they were crowned before Him. And He appointed the Merkavot over these portions each to her watch.

232) Therefore, when this portion is crowned, the words of that portion that has been completed in the public rise and that Merkava of the appointee over that Merkava welcomes it and elevates it before the Creator. And these words actually stand before Him, saying, “I am portion so and so, which so and so public completed,” whether properly or improperly.

233) If the portion is completed properly, these words rise and are crowned over the holy throne, Malchut, and that Merkava serves before her. Each Merkava serves the portion of each and every Sabbath, each Merkava to its portion. They are all crowned inside the holy throne, which rises with them to ZA to be unified up above. Then the portion and the throne and ZA become one collective. This is why happy is he who completes the portion of each Sabbath properly, as it was stopped above.

234) There are two readings in the Torah on Sabbath, in the morning and in the afternoon prayer, when the Din hangs on the weekdays, at dusk. This is so because the left must be included in the right, since the Torah was given from the two sides, as it is written, “On His right was a fiery law.” Thus, the Torah is fire, left, and on His right means right and left. This is why it is read in the morning, which is right, and in the afternoon prayer, which is left. And for this reason, the book of Torah in the afternoon prayer is in ten verses or more, but not a whole portion because a whole portion is only in the right, and the right hangs before the time of the afternoon prayer. But in the afternoon prayer it is left.

235) On the second and fifth days of the week [there is reading in the Torah], since the degrees descend. It is so because on weekdays, Jacob and Rachel operate instead of the great ZON, who clothe from Chazeh de ZA and below, who are the whole of the Torah. This is because Jacob is considered Torah, like ZA, but the prophets were separated below? That is, Jacob clothes only NHY de ZA, who are considered prophets, and not Torah because Torah is regarded as HGT? Thus, why is there reading in the Torah? Indeed, Jacob clothes NHY de ZA, but the nine Sefirot of Jacob are all the whole of the Torah, meaning that Jacob in general is considered HGT, Torah, like ZA, and each and every Sefira is mingled with each and every other Sefira. And because they are mingled with one another, there is HGT, which is Torah, in each.

236) The upper degrees—the seven Sefirot HGT NHY de ZA—are called “the portion of the week.” Afterwards, the nine unified degrees come out of them together, meaning the nine Sefirot of Jacob. This is why nine people are summoned, three on Sabbath during the afternoon prayer, opposite HBD of Jacob, three on the second day, opposite HGT of Jacob, and three on the fifth day, opposite NHY of Jacob, thus nine. The nine Sefirot are included in one another, hence there are HGT, Torah, in each of them, even in NHY.

237) In the afternoon prayer on Sabbath, the left awakens, and the bottom point, Malchut, receives the Torah on that left side. At that time Malchut journeys from the left, and we read in the Torah from that side. That is, even though Malchut herself is not regarded as the written Torah, because she receives the written Torah from the left side of ZA, we therefore read in the Torah.

238) This is so because Malchut stands in nine Sefirot, and this is why we summon nine people, which are six people, her HGT NHY, on weekdays, on the second and the fifth, and three people, her GAR, when the left awakens during the afternoon prayer on Sabbath, to include them all as one. She is crowned in them on three sides—right, left, and middle—like three upper sides, HGT, which are included in the portion of the Sabbath that we read in the morning. Even though on the Sabbath afternoon prayer Malchut receives from the left, she receives from all three lines that are ruled by the left. Happy is he who is rewarded with the glory of the Sabbath. Happy is he in both worlds—in this world and in the next world.

The Meaning of the Sabbath

239) It is written, “Let no man go out of his place on the seventh day.” “Out of his place” means a place worth going to, outside the city and its 2,000 cubits. It is written, “Blessed be the glory of the Lord from His place.” It is also written, “For the place on which you are standing.” There is a certain place above, Malchut, and it is called “a place,” in which the upper glory of above is known, meaning Malchut. Therefore, it is a warning for a man who is crowned in the holy crown of above to not leave the place, for if he leaves it, he will be desecrating the Sabbath. But not with his hands, with work, nor with his feet, by working, walking outside the 2,000 cubits. All these are desecrations of the Sabbath.

240) “Let no man go out of his place” is the place of the holy glory, Malchut, since outside of that place is the place of other gods, as it is written, “Blessed be the glory of the Lord from His place.” “The glory of the Lord” is the glory above, Bina. “From His place” is the glory below, Malchut, and this is the crown of the Sabbath.

241) It is written, “Behold, there is a place by Me.” This is certainly a hidden place, which is not known, Bina. “By Me” indicates a place that is not revealed, a high place, up above, the upper palace that is hidden and concealed, upper Bina. However, this place here is a place below, Malchut. It is a place that spreads above, in Bina, and spreads below, in Malchut. This is why it is written, “Let no man go out of his place on the seventh day.”

242) It is also written, “You shall also measure outside the city on the east side two thousand cubits.” 2,000 cubits are because Malchut, called a “city,” inherited two sides, right and left, where Hochma is clothed in Hassadim, and Hassadim in Hochma. They are 2,000 because the Sefirot of Hochma are 1,000, and Malchut is always crowned on two sides, whether above or below. That is, Divinity is not outside her proper zone, which is two lines.

243) When the Sabbath ends, Israel below should delay, adding from the secular to the holy, since it is a great and high day. On that day a great and honorable guest is on it—the added soul. For this reason, Israel should delay and show that the holy guest is not pressed to leave. Then Israel start and say, “But He is merciful, forgives iniquity.” This is a correction on that night, since the Din returns to its place, which was not seen at the arrival of the Sabbath, when the Din departed and was absent.

244) When Israel start and say, “Let the pleasantness,” and “And You are holy,” all those wicked in Hell start and say, “Happy are you O Israel, holy people; happy are the righteous who keep the Mitzvot of the Torah. Woe to those wicked who were not rewarded with keeping the Torah.” At that time Dumah rushes and a herald awakens, as it is written, “Let the wicked return to the netherworld, all the nations who have forgotten God.” And all those regiments of sabotaging angels torture them in Hell and there is no one to pity them. Happy are all those who keep the Sabbath in this world and delight the delight that is above, the upper spirit.

245) One who fasts on Sabbath, two awaken in his regard before the holy King: 1) The upper, holy spirit that should be delighted and is not delighted; 2) The appointee who stands over the fasting one. His name is Sangaria. They rise before the holy King and awaken over him.

246) That spirit departs from the pleasure below with a deficiency. And when that spirit is not completed below, another, high spirit is not completed. When he is not completed above and below, that man merits being cursed and punished. Yet, because he was completed at another time by that person, and that appointee who was appointed over torture and fasting is completed among other appointees with the sublime delight, every sentence in his regard that was sentenced from those 70 upper years, which are HGT NHYM, is torn for him.

247) It is like a king who delights in his feast, and all the people delight with him. He saw a man sitting shackled in chains. He commanded in his regard and he was let loose so that all would be in joy.

248) Afterwards, the appointees that punish people return and avenge that person for having caused a deficiency above and below because he did not delight on Sabbath. His correction is to sit fast for his fasting on Sabbath, for because it cancelled the Sabbath delight, he will cancel the weekday delight.

249) If he cancels the Sabbath delight and delights himself on a weekday, it is as though he regards another thing more than he regards the Creator, since the high spirit, the holy of holies that is on him, does not delight him, he cancelled it from him, and regards and delights another spirit, of a weekday, which dwells over the world later. Then he is avenged once more in this world and in the next world.

250) For this reason, another fast is required, on the first of the weekdays, when the secular spirit is over the world. In that, there is healing for him because he did not regard the secular spirit more than that of the Sabbath. It is written, “He shall restore what he took by robbery.” A robber has no regard for the Creator and no regard for people. Hence, his punishment is not as much as that of a thief. A thief, who regards people more than the Creator, is punished in this world as well as in the next world.

251) This day is crowned with 70 crowns, for it is the seventh day, in which HGT NHYM were completed and crowned, so each of them contains 10 and they are 70 crowns. And the upper holy name, Bina, is completed on all the sides, from three lines, which are the patriarchs, illuminating all the degrees, and all are in the joy of the blessings, in sanctity over sanctity, and in additional sanctity. The blessings extend from Bina, and the sanctities from Hochma.

252) The sanctity of the beginning of the Sabbath, Malchut, is the sanctity of the Sabbath of Beresheet [Genesis], Bina, 32 Elokim of the work of creation that were sanctified from the 32 paths in Hochma. Malchut was also sanctified by the 32 paths of Hochma, and three degrees of holy apples, three lines, in which there are the three colors of the apple—white, red, and green—that extend Hochma, sanctity. This is why they are called “holy apples,” and Malchut that receives them is called “a field of holy apples.”

The rule of the work of creation should be mentioned in regard to that Kedusha [holiness], as well as the rest on the seventh day, in the 32 paths of Hochma and the three degrees of apples included in them, which are the testimony in the work of creation, as it is written, “And the heaven and the earth were finished, and all the host of them. And on the seventh day God finished His work which He had made.” There are 35 words in this testimony, corresponding to 32 paths and the three degrees of holy apples.

253) There are three degrees—seventh, seventh, seventh—in the testimony, “And the heaven and the earth were finished.” The upper world, Bina, is called “seventh” from below upward when beginning to count from Yesod, the lower world, Malchut, called “seventh,” when beginning from Hesed, and all the faith is Ateret Yesod de ZA, Malchut de ZA, who is called “seventh.”

Also, there are three times Elokim [God] in the testimony, “And the heaven and the earth were finished”: 1) The bottom world, Malchut, who is called Elokim, 2) the fear of Isaac, Gevura de ZA, who is called Elokim; 3) The upper, holy world, the holy of holies, Bina, who is called Elokim.

One should testify that testimony with joy and a willing heart before the Master of faith. Anyone who testifies it and gives his heart and will to it, it atones for all his iniquities.

254) “Blessed are You the Lord our God, King of the world, who has sanctified us with His commandments and desired us.” This sanctification is tantamount to the testimony of faith, “And the heaven and the earth were finished.” These are 35 other words, as there are in the testimony, “And the heaven and the earth were finished.” All together, they amount to 70 words, with which to crown the Sabbath of the beginning of the Sabbath, Malchut. Happy is a man who aims his will to these things to glorify his Master.

255) The daytime Kiddush [sanctification, recited while holding a cup of wine and finally drinking it] is “Who has created the fruit of the vine,” and not more because the day, ZA, is poised to sanctify Malchut, the cup of the Kiddush. It is so because in the day, ZON rise up to AVI, who are holiness, and are sanctified by them. But at night, when we need to sanctify Malchut with 70 words, the night—Malchut—is sanctified only by the holy people below, when the upper spirit is on them—the added soul. We should sanctify it with the heart’s desire and aim the mind for it because at night, they have risen only up to YESHSUT, and must extend the Kedusha.

256) The Sabbath day, ZA, which rose to upper AVI and became as holy as they, is the one who sanctifies the Malchut, who is called a “cup,” and not we. Israel sanctify through the morning prayer and the addition, as well as through the repeat of the cantor, raising ZON to AVI. Now, in the Kiddush, we need not sanctify them further, but they are sanctified in the sanctity of ZA in AVI on this day. Happy are Israel, the holy nation, who inherited an everlasting inheritance on this day.

Illuminations of the Fire

257) Once the Sabbath is over, a person should separate between holy and secular because the appointees below have been permitted to rule over the world and all the actions in the world. There is a need to show the unity in a holy place, in the upper Kedusha, the Sabbath, and distinguish the lower ones from the upper unification and bless for the illumination of the fire.

258) This is so because every other fire is hidden and concealed on the Sabbath day, except a fire that is in the upper Kedusha, which appears from the Masach de Hirik on the middle line of Bina that returned to Hochma and is included in the sanctity of the Sabbath, which is the Malchut that clothes Bina. When this fire appears, all the other fires are hidden and concealed before Him, and that fire of the tying of Isaac, the middle line, ties and connects the left line, Isaac, so it illuminates only from below upward, so it is included in the right.

On the Sabbath day, it blazes on the altar. That is, the fire of the altar, which burns also on Sabbath, extends from a fire of the middle line to Malchut, who is called an “altar.” Thus, there should be blessing on the illumination of the fire at the end of the Sabbath. This fire does not refer to the fire of weekdays, but to the fire of the Sabbath. This fire comes out from the fire of above, extending from the middle line to the altar, Malchut.

259) It is a fire that tolerates fire, the fire in Malchut. And because this fire that comes out of the fire of above—the middle line—is blessed in the blessing for the light, all the other fires come out and become appointed in their places. That is, they are permitted to illuminate.

The Dinim are called fire because they are tantamount to fire. Like the corporeal fire when it is properly set up, nothing in the world is better than that for sustaining the whole of reality. But if it is not set up properly, no saboteur and destroyer of reality is worse than that. So are the upper Dinim: when they are set up properly, the entire completeness of the keeping of the spiritual reality depends on them, such as the Dinim that are established in the middle line, by which it forces the left line to bond with the right line. It follows that by that it causes the illumination of Hochma, which does not illuminate at all without the Hassadim on the right. Also, the illumination of Hochma is the source of all the Mochin de Gadlut in the upper Partzufim. It follows that the entire wholeness depends on those corrected Dinim.

And if the upper Dinim are not corrected, every punishment and every departure of lights from the upper ones comes from them. By that we will understand the blessing, “Who creates the illuminations of the fire,” which is blessed at the end of the Sabbath over that corrected fire in Malchut, which comes out of the fire of above, the middle line. Thus, a correction is done on all the fires that come out of Malchut that could illuminate, such as the four angels of the Merkava of Malchut—Michael, Gabriel, Uriel, Raphael—who illuminate, for then the illumination of Hochma in Malchut that rides over them is revealed.

260) At the time when we bless for the fire, four Merkavot arrive, four camps below—Michael, Gabriel, Uriel, Raphael—each of which is appointed over a camp of angels. They illuminate from a fire in Malchut that was blessed, and they are called “Illuminations of the fire.” Because their illumination extends from the fire of Malchut that was blessed, four fingers of the right hand should be bent and illuminate within them from the light of the candle that is blessed. This implies that that fire that is blessed, which extends from the fire of above, the middle line, causes diminution of the GAR in the illumination of Hochma on the left. Also, the bending of the fingers implies diminution of GAR.

261) These fingers imply these illuminations of the fire, the four Merkavot that illuminate and govern from within the light of the candle that was blessed. And because they are degrees below, when a person shows his fingers before the light of the candle, he should bend them before him because that light rules over them and they illuminate from him.

The illumination of Hochma in Malchut is called “illumination of the fire” because the illumination of Hochma comes out only from the left line, and the left line can illuminate only by the subduing of the middle line with its Masach de Hirik, which is fire. Thus, the illumination of Hochma illuminates only through the fire of the middle line. For this reason, this Hochma is called “illumination of the fire.” Also, it is known that Hochma illuminates only in Malchut, hence Malchut is called “illumination of the fire” or “the light of the candle.”

The four angels—Michael, Gabriel, Uriel, Raphael—are the three lines NHY, and Malchut that receives them when they rise and clothe the NHYM of Malchut. At that time the Malchut appears over them with her illumination of Hochma, like the king who appears to the people in his carriage. Therefore, they are called Malchut’s Merkava [chariot/assembly]. It was said that those fingers imply those illuminations of the fire. From their posterior, in the place of the nails, a man’s four fingers imply those four angels, Malchut’s Merkava, on which the illumination of Hochma appears in Malchut, as it is written, “And you shall see My back, but My face shall not be seen.”

It was said that he should bend them before him, implying diminution of GAR that appears over the fingers in illumination of Hochma. It is so because since Malchut is considered an illumination of the fire, it causes them to bend, diminution of GAR, since that light governs them—Hochma in Malchut is called “illumination of the fire” because it does not shine without it. Therefore, it must illuminate like the subduing of the middle line only in VAK de GAR, only from below upward, in bending the fingers, and not from above downward, GAR de GAR, by straightening the fingers.

262) On the rest of the blessings, such as the blessing of the priests, the fingers should be straightened up, to show the high Kedusha of the upper degrees that govern everything—the degrees of the right of ZA—which extend their Kedusha from upper AVI, who are holiness. The holy name, Malchut, is crowned in them and sanctified in them, and all the degrees are blessed together, illuminating from within the upper illumination, GAR de Bina—the root of all the Hassadim. This is why the fingers should be held up. But here one should bend the fingers before the candle to show the degrees of below—the four Merkavot that illuminate from within the light of above, Malchut. They govern and illuminate from her, and they are the illuminations of the fire.

It is so because through the middle line’s subduing of the two lines—right and left—their lights are corrected. The light of the right line, Hassadim, will illuminate from above downward in actual GAR, and the light of the left line, illumination of Hochma, will illuminate only from below upward, in VAK de Hochma. Also, the illumination of Hochma illuminates only in Malchut when she is riding in her four Merkavot—Michael, Gabriel, Uriel, Raphael. It follows that the lights above Malchut, the light of Hassadim and right line, illuminate from above downward, and this is the straightening of the fingers. But in the light of Malchut, the illumination of Hochma and left line, which is set up to illuminate only from below upward, the fingers should be bent, indicating the bending and diminution of the GAR.

263) Each day, we bless for the illuminations of the fire, meaning “Who creates the light,” “Who makes the illuminations,” which are upper lights that stand in the first light, Hesed. Then all the degrees are blessed, and all shine together from the upper illumination, Bina. But the ones here are called “illuminations of the fire,” and this is why we bless, “Who creates the illuminations of the fire.”

264) Why “Who creates the illuminations of the fire” and not “Who illuminates the illuminations of the fire”? After all, they illuminate from the fire of the blessed light—the fire that extends from the middle line. But when the Sabbath begins, all the degrees below—the four Merkavot—and all who illuminate and govern from the illumination of that fire enter and are included in the candle, Malchut. They are hidden and concealed and kept in it. They are not seen in it, except for that point, Malchut, and all are hidden in it throughout the Sabbath day.

On the Sabbath day, Malchut is in a Zivug PBP [face-to-face] with ZA and the left is not apparent in her at all. Moreover, all the degrees that extend from her illumination of Hochma, which is called “illuminations of the fire,” are included, swallowed in her, and are unseen. Thus, only her own point remains in Malchut.

265) When the Sabbath ends, Malchut brings out those illuminations of the fire to each one as though they were created at that time. They all come out and are created as in the beginning, appointed over their places to govern. Then that candle is blessed and they bow before her to illuminate—in the bending of the fingers. When they illuminate, each is appointed his place.

266) Similarly, those upper degrees, called “illuminations of the lights,” govern during the day and illuminate from the upper light, Bina. When the night grows dark, that upper illumination gathers them and brings them into it until the day rises. When Israel bless for the day, it takes them out in the wholeness of their illumination. And yet, they bless, “Who makes the illuminations,” and do not say “Who creates,” even though they are renewed each day. At the end of the Sabbath, they say, “Who creates,” because the illuminations of the fire are degrees below, of Achoraim, and with lights of Achoraim, the words “Who creates” are possible, such as “Who creates darkness.”

267) The upper degrees of illuminations of light, and the lower degrees of illuminations of fire, are implied in the fingers. The upper degrees are known by straightening the fingers upward, implying to illumination of GAR, which is from above downward. By straightening the fingers, the upper degrees and the lower degrees are blessed together. By lowering the fingers, which implies VAK, illuminating only from below upward, only the lower degrees are blessed to illuminate, meaning Malchut and the Merkavot extended from her, as illumination of Hochma appears only in Malchut.

The Nails

268) The nails in the back of the fingers are illuminations of the fire, and the fingers themselves, inside the hand, are illuminations of the light. The nails behind the fingers are other faces, which should illuminate from within the candle, Malchut. These faces are called Achoraim. The fingers inside the hand, which are without nails, are the inner faces, which are covered, and in which there is no seeing, Hochma, as it is written, “And you shall see My back,” which are the back of the fingers with their nails. It is also written “But My face shall not be seen.” These are the fingers inside the hand, which are without nails, being an inner face.

269) When blessing for the candle, one needs to show the back of the fingers with the nails, implying the four Merkavot, so they will illuminate from within the candle, which indicates Malchut. However, the front of the fingers does not need to be shown, illuminating out of that candle, Malchut, as it illuminates only out of the upper candle, up above, Hochma de ZA, who is covered and concealed, and whose Hochma is not revealed at all. It does not illuminate from within the candle that appears, Malchut, in which the Hochma is disclosed.

This is why the back of the fingers with the nails on them needs to be shown, as it extends Hochma from the candle, Malchut, and the front of the fingers does not need to be shown before that candle, as it is hidden and illuminates in hiding, not receiving Hochma from that candle because it is internality and illuminates from within. It is superior and illuminates from the upper ones.

Man is a Merkava for ZON. The hands are HG, which become HB at the time of Gadlut, as it is written, “Lift up your hands to the sanctuary.” In each hand are three joints, HBD. The three joints of the right are HBD de Hochma, and the three joints of the left are HBD de Bina. The biceps connected to the shoulder is Daat, the arm is Bina, and the joints of the fingers are Hochma. Thus, man’s fingers indicate Hochma.

It is known that there is no degree without Panim [anterior] and Achoraim [posterior]. This is because in each degree are ten Sefirot KHB TM, where KH and half of Bina are regarded as Panim of the degree, below which is a Parsa that, in Katnut, elicits half a degree to the degree below it, which are half of Bina and TM. In Gadlut, the Masach de Malchut descends from the Parsa to her place below, returning the half of Bina and TM to the degree. For this reason, those Bina and TM that fell in the Katnut of the degree are called Achoraim of the degree even during the Gadlut after they returned to the degree.

The degree of fingers is also divided into the two above-mentioned halves, Panim and Achoraim, where KH and half the Bina in them are considered the Panim of the fingers. These are the fingertips, on the side of the flesh. And Bina and TM that fell from the degree during the Katnut, and returned at the time of Gadlut, which are regarded as Achoraim, are the fingertips on the side of the nails. The nails, Parsa, separate between Kelim de Panim and Kelim de Achoraim.

In general, Malchut is regarded as Achoraim de ZA. In particular, all the Behinot of Achoraim in ZA were given to Malchut in regard to the sowing off. For this reason, each Behina in the fingers receives from its corresponding Behina. The Panim of the fingers receives from Hochma de ZA, who is Panim, and in which the Hochma does not appear, as it was said that the Panim of the fingers do not need to be shown so they would illuminate from within that candle because they have no relation to Malchut.

It was said that they illuminate only from within the upper candle up above, but receive from Hochma de ZA, who is the Behina [discernment] opposite them, which is related to them. But the Achoraim of the fingers receive from Hochma in Malchut, who is the Behina opposite them, which is related to them. When blessing on the candle, the back of the fingers with the nails should be down, illuminating from within the candle, since they receive from the candle, Malchut, as it is the Behina opposite them.

270) When the Sabbath ends, one should smell the perfumes because the spirit has departed from the man, meaning the addition of Neshama of the Sabbath, while the Nefesh of the man remains bare by that departure—that the Ruach [spirit] has departed from her.

271) It is written, “And he smelled the smell of his clothes and blessed him.” The smell is the keeping of the Nefesh because it enters the Nefesh and not the Guf [body]. “And he smelled the smell of his clothes” means that they were the clothes of Adam HaRishon that the Creator had given him.

272) When Adam sinned, the garment of honor—in which he was dressed initially, when the Creator admitted him into the Garden of Eden—was removed from him. After he sinned, He clothed him with a different garment. The first garment, which Adam wore at first, in the Garden of Eden, was of those blessings that are called Achoraim, which are the garments that are called “nail garments.”

273) When he was in the Garden of Eden, all those chariots and all those holy camps were circling Adam. He was guarded from everything, and no evil thing could reach him. When he sinned, these garments of nails were removed from him and he feared evil things and evil spirits, and those holy camps that surrounded him and guarded him had parted from him. Of all those attires, only the nails at his fingertips remained, surrounded by the filth of the Sitra Achra.

The nails are the Parsa that separates the Kelim of Panim [face] from the Kelim of Achoraim [back]. It is attached to the Kelim of Achoraim because it is the root of their illumination, as their whole illumination comes from the Parsa, lowering the ending Malchut from it to her own place. By that, the Kelim of Bina and TM rose from the place to which they fell to their own degree, where they became the left, and Kelim of Achoraim. Thus, the Parsa is the root of their illumination and is thus attached to them as the nails are attached to the fingertips.

As the Parsa is the root of the Kelim of Achoraim, it is the root of the illumination of the lower degree. This is because when the Kelim of Achoraim, Bina and TM, rise to their degree, they take the lower degree with them and elevate it to their degree. Thus, the Parsa has become the root of the lower degree, as well, as it is the root of the Kelim of Achoraim. For this reason, the Parsa is attached to the Kelim of the lower degree, as well.

The souls of Adam and Eve are from the degree below ZON because they emerge and cascade from them. It follows that when the Parsa of ZON raised their Kelim of Bina and TM, which were fallen in the souls of Adam and Eve, the souls of Adam and Eve rose along with them to the place of Malchut of Atzilut, “The Garden of Eden,” as it is written, “And the Lord God took the man, and put him in the garden of Eden.” Thus, that same Parsa of Malchut of Atzilut, attached to the Kelim of Achoraim—which are her Bina and TM—is also attached to Adam, to whom she is the root, as she is the root of the Kelim of Achoraim.

It was said that the first clothing that Adam wore in the Garden of Eden was of those Merkavot called Achoraim, which are the garments called “nail garments.” This is so because as the nails cling to Malchut’s Kelim of Achoraim, they clothe the whole of the level of Adam HaRishon because the nails were the root of their illumination.

This attire was very important, as it is the Parsa of Malchut of Atzilut on her Kelim of Achoraim. And when he sinned and those nail garments were removed from him, he feared evil things and evil spirits, and those holy camps that surrounded and protected him departed. Of all those garments, only those nails in the fingertips remained.

After the sin, the soul—which had come to him from Atzilut through the Parsa—was lost. Naturally, the nail garment that comes from the Parsa was lost, as well. And befitting the small measure of his high soul that remained in him, a part of the nail garment remained in him, as well. This is the surplus of the nails on the fingertips. And since the nails are considered Kelim of Achoraim, the Sitra Achra has the strength to cling to them and suckle from them. The part of the nails that is not attached to the flesh of the finger, where there is always filth, is the place from which the Sitra Achra always sucks. This is why it is forbidden to grow them beyond the finger-flesh.

274) For this reason, one should not grow one’s nails, for there is filth in them. As they grow, the force of Din grows upon him, too, by the force of the Klipot that suckle from the nails that surpass the flesh. One should attend to it everyday. He should cut them but not throw them away, to not act disrespectfully in that place, since their root is a high place and one could be harmed by it.

It is all as it is above. The Sitra Achra surrounds all the Kelim of Achoraim above; hence, the nails, too, are surrounded by filth, since they extend from the Achoraim and must not be in the place of the world, in an inhabited place.

Smelling the Myrtle

275) Afterwards the Creator made for Adam other clothes from the leaves of the trees in the Garden of Eden. It is written, “And the Lord God made for Adam and for his wife leather garments and clothed them.” However, in Rabbi Meir’s Torah, it writes, “Garments of light,” since they were from the leaves of the trees in the Garden of Eden, which are lights. It is so because at first, Adam’s garments were from the Achoraim of the garden of above, Malchut de Atzilut, from her Parsa. After the sin, they were from the Garden of Eden of the earth in the world of Assiya, coming out of the garden. These garments were emitting scents and perfumes of the garden, in which the soul settles and delights, as it is written, “And he smelled the smell of his clothes and blessed him,” for Isaac’s soul and spirit [Nefesh and Ruach] settled in that scent.

276) For this reason, when the Sabbath ends, one should smell perfumes so that his soul will settle in that scent in return for the upper scent that has departed him. And the best of all the scents of the perfumes is the myrtle, for the keeping of the holy place, Malchut—from which the souls come out—is myrtle. This is also the keeping of man’s soul, such as above, to be sustained by that bareness that remains in him after the departure of the added soul [Neshama] of the Sabbath.

HGT de ZA are called “myrtles” in regard to their giving illumination of Hochma to Malchut, since illumination of Hochma is called “scent.” It follows that these myrtles keep the Malchut, whose essence is illumination of Hochma. Malchut is called “a place.” The myrtle, HGT de ZA, emits a scent—illumination of Hochma—to give to Malchut. This is why we take myrtle, to keep a man’s soul with it at the end of the Sabbath after the departure of the added soul.

277) When the Sabbath ended, Adam HaRishon dressed in those garments of the Garden of Eden of the earth, which emit scents and perfumes, to keep his soul instead of the high, holy, and honorable spirit, which is the upper brightness of Atzilut that has departed him. The myrtle is the keeping of the soul, since in the upper one there is the keeping of the soul, Malchut.

The Upper Spirit

278) The upper spirit is the added soul that descends over a person on Sabbath with joy and delights his soul. At that time man’s soul is as it is in the next world, when his Nefesh will enjoy the Ruach. As the man was delighting that spirit in this world, that spirit delights the man in the next world, as it is written, “Then shall you delight in the Lord.” As the man enjoys great delight, which is the spirit, and delights it, so he will be satiated by it in the next world. Then, when one is rewarded with completing the wholeness of the glory of the Sabbath, the Creator declares about him and says, “And He said unto me, ‘You are My servant, O Israel, in whom I will be glorified.’”

279) Rabbi Aba and the rest of the friends rose and said, “Happy are we that the Creator has brought this road before us.” Rabbi Aba said, “The Creator has provided me with this road in order to bond with you. Happy am I that I have been rewarded with this road.”

280) On the day when I went off, I saw a light splitting into three lights, which went before me and hid. I said, “I must have seen Divinity, happy am I. And now these three lights that I saw are you. You are lights and high illuminations to illuminate in this world and in the next world.

281) “Thus far, I did not know that all these hidden gems were in your possession. Once I saw that these words were said by the will of the commandment of your Master, I know that all the words rise on this day to the upper throne, which is Bina, and the minister of the faces, Matat, takes them and turns them into crowns for his Master. This day is crowned with 60 holy Merkavot [chariots/assemblies], opposite HGT NHY, in honor of the throne, Bina, by these words that were said here on this day.”

282) In the meantime, the sun had set. At midnight, they rose to engage in Torah. Rabbi Aba said, “Henceforth, we shall say things with which to crown the righteous in the Garden of Eden, for now is the time when the Creator and all the righteous in the Garden of Eden listen to the voices of the righteous in the earth.”

The Firmaments of Assiya

283) “The heavens are the heavens of the Lord, but the earth He has given to the sons of men.” What is “The heavens are the heavens”? There is heaven and there is heaven. There is heaven below, in the world of Assiya, and earth below the heaven, and there is heaven above, in the world of Atzilut, and earth below the heaven. All the degrees, upper and lower, are likewise extended from one another, and all that there is above, there is below. They are similar to each other as a seal and its imprint, where all that there is in the seal exists in its imprint, and each one below receives from its counterpart above.

284) The heaven below, in the world of Assiya, are ten curtains, ten Sefirot, as it is written, “Stretching out heaven like a curtain.” The Creator made them and the camps of angels in them to lead the lower earth of Assiya. And the ninth firmament, Hochma, leads the lower ones, encircling them like a necklace of gems encircles the neck. Nothing in the lower ones is done except by Him, as it is written, “You have made them in wisdom.” The tenth firmament is the primary one among all the firmaments, as it is the Sefira Keter—the root and the essence of all of the bottom nine.

285) In all the firmaments there are appointed angels up to the seventh firmament, Hesed. But there are no appointees in the GAR of the firmaments. From the seventh firmament on, which are GAR, KHB, a light spreads below the upper throne, Malchut de Atzilut, illuminating to the tenth firmament, Keter de Assiya. The tenth firmament gives to the ninth firmament from that light which it received—Hochma, and the ninth firmament illuminates to the eighth firmament, Bina, and below.

286) The stars are in the eighth firmament. When the armies of stars are counted and it takes them out, that light that it received from the firmament of Hochma stands and gives its strength to each and every one, to be appointed where it should, as it is written, “The One who leads forth their host by number, He calls them all by name because of the greatness of His might and the strength of His power, not one is missing.” “Because of the greatness of His might” is the upper brightness that it received from the firmament of Hochma.

287) In each firmament, an appointee is appointed over the world and over the earth to lead them all, except in the land of Israel, to which there is no leading firmament or any other force, but only the Creator. So how is there a firmament over the land of Israel in vain, if rain and dew come down on it from the firmament, as on every other land?

288) In every firmament there are appointees who govern the world. That appointee rules over that firmament, gives of his strength to that firmament, and that firmament receives from that appointee and gives below to the land. That appointee receives only from the extract of the light of above, since the nations of the world are nourished only by the extract. However, the firmament of the holy land is not governed by another appointee or any other force, but only the Creator, who commands the holy land in that firmament over it.

289) There are certain doors in each firmament, and the governance of each appointee is written from door to door, and from that door on he does not rule even the slightest bit. Also, one does not penetrate the zone of the other door except when one is given permission to rule over another. Then the kings on earth also rule over one another, meaning the kings on earth that are ascribed to those firmaments and appointees.

290) In the middle of all the firmaments—over the land of Israel, in the middle of the world—there is a door called Gvilon. Under this door are 70 other doors below, and 70 appointees keep from a distance of 2,000 cubits, the Sabbath zone, from the door that is called Gvilon. They do not approach it. From that door, a path goes up until it reaches the upper throne, Malchut, and from that door His governance expands to all the sides of the firmament up to the gate door, called Megadon. This is the end of the firmament of the land of Israel.

291) Those 70 doors that are written in the door, Gvilon, are all written in the holy throne, Malchut, and everyone calls them, “gates of justice,” after the Malchut, which is called “justice” [Tzedek], for none other governs them. Also, the Creator commands the land of Israel in the firmament from door to door, from the door, Gvilon, to the door, Megadon, with a proper count and complete bestowal as much as needed. Those 70 appointees take and give from the extract of that count to all the other appointees over the nations of the world.

The Firmaments over the Garden of Eden

292) In the Garden of Eden below, the Garden of Eden of the earth, the firmament that stands above it has high secrets. When the Creator made the firmament, He brought fire and water from the throne, the world of Beria, and joined them together, making the firmament below, on our earth, out of them. They expanded until they reached the place of the Garden of Eden, and did not expand further.

What did the Creator do? He took another fire and water—which are present and not present, revealed and not revealed—from the upper, holy heaven, HB de ZA, which is called “heaven of Atzilut.” Of these fire and water, which were taken from the upper heaven, He made the expansion of the firmament, and spread them over the Garden of Eden of below. That firmament, Daat, joins with the other firmament, on our earth, Tifferet.

The firmament is the new Sium [end] that was done in each degree due to the ascent of Malchut to Bina of each degree. Sometimes it is said that the middle line is called “firmament,” which is the heaven, Tifferet, since the new Sium was made at the point of Holam, where Malchut rose to Bina.

However, along with the exit of the point of Shuruk, the left line, a dispute was made, which wanted to completely annul that Sium and illuminate from above downward, until the middle line came and determined that the left would illuminate only from below upward and the new Sium would not be cancelled. At that time, Bina and TM, who were below the new Sium, were forced to rise above the new Sium and bond in their degree. Thus, the middle line made the new Sium that was made at the point of Holam so it would be constant and forever existing. It follows that the new Sium was made permanent in the middle line, Masach de Hirik, which is why at one time we called the firmament “the new Sium of Tzimtzum Bet [second restriction],” and another time, “middle line.”

And as there are heaven and earth in Atzilut, where the middle line, ZA, which includes HGT NHY, is called “the heaven of Atzilut,” and below it is the general Malchut, which is called “earth,” so there are heaven and earth in the world of Assiya. Heaven is the middle line, which includes HGT NHY, and below it is Malchut de Assiya, which is called “earth.”

It was said that the heaven below, in the world of Assiya, are ten curtains, since those HGT NHY in the middle line contain ten Sefirot because the Hesed includes KHB, and the Yesod in it includes Malchut, Ateret Yesod. There are ten curtains, as it is written, “Stretching out heaven like a curtain.” And yet, Malchut in it, the crown, is not the real Malchut, but is included in Yesod. This is why we regard them as only nine firmaments, and Malchut is the earth completely below the firmament, who is the tenth.

And as the heaven of Assiya include ten firmaments, the earth of Assiya includes ten Sefirot, which are seven lands. The top one among them, Bina, which includes GAR, is the earth on which we sit. However, this Bina of the lands of Assiya, on which we sit, also divides into ten Sefirot, and we sit only in the ZAT of this Bina, in which the land of Israel is the Yesod, and that Bina de Bina includes GAR, which is the Garden of Eden of the earth.

Every ten curtains of the heaven of Assiya are ten Sefirot de Tifferet, which includes HGT NHY. And where did the middle line come from? After all, it is an offshoot of the subduing of the two lines—right and left—in Bina, fire and water, in the matter of “Three come out of one, and one is rewarded with the three of them.”

Thus, from which Bina did the middle line of Assiya come out when the real Bina is neither in Assiya nor in Yetzira? From the fire and water of the world of Beria, which is called “the throne,” which the middle line associated and joined together. The firmament below came out as three that come out of one, which are the ten firmaments of Assiya, as in one that is rewarded with the three of them. From Beria, it extends to the world of Assiya because there is no level of Bina below the world of Beria, meaning that a middle line will connect the two lines in her.

Yet, the level of Bina that exists in the world of Beria is regarded as merely the exterior of Bina. The middle line that comes out of it is not Daat, but Tifferet, ZAT, which is enough for being firmaments on ZAT of the land of Assiya, as well as on the land on which we sit, ZAT de Bina of the land of Assiya. But how will the middle line suffice for the Garden of Eden, Bina de Bina of the land of Assiya, whose middle line should be Daat, the middle line of the actual GAR, which comes out of fire and water of Bina de Beria, being only the externality of Tifferet?

Since those firmaments extended from fire and water of Bina de Beria, which are externality and Tifferet, which includes ten curtains, how could they overlap the Garden of Eden, which is Bina de Bina of the land of Assiya, since the middle line that overlaps it needs to be actual middle line of GAR, which is Daat? Therefore, when they arrived at the Garden of Eden of the earth, they sat and could not expand over the Garden of Eden. And although our earth is from Bina of the earth of Assiya, too, but only from ZAT of this Bina, the externality of Bina, this is why the middle line from fire and water of Beria is enough for them. But the Garden of Eden, that Bina de Bina, is actual GAR and requires a middle line from actual GAR.

The Creator took from the middle line, which determines between HB de ZA, which is called “heaven,” who is the middle line of GAR de ZA, which is called Daat. From this Daat, the firmament over the Garden of Eden of the earth expanded and made the expansion of the firmament from them—determining between fire and water—which is the middle line, called “firmament,” Daat, and spread them over the Garden of Eden below, Bina de Bina of the land of Assiya. It connects with the other firmament like the nature of Daat that connects and spreads into HGT NHY, Tifferet, thus connecting this firmament, Daat, with the rest of the firmaments of Assiya, which are Tifferet.

It was said that they are present and not present, revealed and not revealed, that fire and water, HB de ZA, are not of upper AVI de ZA, that they are completely unattainable and the Hochma does not appear in them. Rather, they are HB de YESHSUT de ZA, in which the Hochma appears in Daat and they are attainable, though not in their own place, in ZA, but after they expand into Malchut. The present and not present, revealed and not revealed—on the one hand the Yod came out of their Avir and the Hochma appeared, hence they are attainable, and on the other hand they are not present and not revealed. Thus, in the place of ZA, they are unattainable, but only after they expand into Malchut, which is the place of disclosure of the Hochma.

293) There are four colors in the expansion of the firmament over the garden—white, red, green, and black. These are three lines—right, left, and middle, white, red, and green—and black is Malchut who receives these three lines. There are four openings below the expansion of the firmament in those four colors. These are opened to the four sides of the firmament over the garden. South and north are HG, and east and west are TM. Four lights open in these four openings from these fire and water, HB de ZA, from which the firmament was made.

294) Two lights illuminate in two openings on the right of that opening, out of the expansion of the side of water in the firmament, which was made of the fire and water, the light of Hassadim. That is, in the opening on the right, on the south side, Hesed, in the opening opposite the anterior, on the east, Tifferet. It is so because east and west are called Panim and Achor [anterior and posterior], and the light of Hassadim also illuminates in Tifferet.

295) A single letter is inscribed inside the light that illuminates to the right side. It illuminates, protrudes, and sparkles in a sparkling out of that light. This is the letter Mem, the first letter in Michael. It stands in the middle of the light in the opening. This letter rises and falls, and does not stand in one place. The light on the right takes that letter and takes it out. Hence, it does not stand in one place, as it is written, “And animals ran to and fro,” not standing in one place.

296) Within the light that illuminates opposite the Panim, east, Tifferet, a single letter is inscribed, illuminating, protruding, and sparkling in a sparkle within that light. This is the letter Reish, the first letter of the angel Raphael. Sometimes the Bet is seen, the first letter of Angel Boel, standing in the middle of the light of the opening, going up and down. Sometimes it appears and sometimes it does not appear. It does not stand in one place, as it is written, “and the animals ran to and fro.” Those two letters stand in the middle of the light of the two openings. When the souls of the righteous come to the Garden of Eden, those two letters come out of that light and stand over that soul, rising and falling, as it was written, “Ran to and fro.”

297) Two Merkavot [pl. of Merkava] rush and descend from above out of those two openings—the upper Merkava of Michael, master of the deputies. The second Merkava is of the high appointee, Boel, the honorable servant, Raphael. They come down and stand over the soul, telling her, “Come in peace; peace will come.” Then those two letters rise and stand in their places, and are hidden inside the light of the openings.

298) There are two other openings. Two other lights blaze out of the fire through those openings, one to the left and one to the back. Two other letters blaze in those lights and sparkle within them. One letter is Gimel, and one letter is Nun. These are the first letters of the angels Gabriel and Nuriel. When the first letters return to their places, those other two letters sparkle and rise and fall, coming out of those lights in the openings, and standing over the soul.

299) At that time, two Merkavot come down from these two openings. One Merkava is that of Gabriel, a high and honorable appointee. The other Merkava is that of Nuriel, a high appointee. They come down from these openings and stand over the soul, and the letters Gimel Nun return to their places.

In the new Sium [end] that was made in the middle of the degree, at the point of Holam, a new opening was made for the lower one due to Malchut’s ascent to Bina, so it could rise to the upper one and receive the Mochin from him. Were it not for this new Sium that was made in the middle of each degree, there would be no inlet and a way for the lower one to rise even a bit above its degree. Therefore, in the beginning, an opening was made in the middle, and from that opening, four openings came out and expanded to the four sides, under the firmaments.

The firmament is the middle line, which sustains the new Sium that was made in the middle of the degree, at the point of Hirik, in the place of the Bina in her. Even after Malchut returned and descended from Bina’s place to her own place, the new Sium was not cancelled because of that, and those half of Bina and TM that were purified from the new Sium by Malchut’s descent, do not connect to their degree while they are in their place. Rather, they must rise above the new Sium where they connect to their degree.

The last firmament of the nine firmaments, Yesod, is in the place of the new Sium that was established, in the middle of the degree in the place of Bina of the degree. That opening is the new Sium itself, which has become an opening for the lower one. It stands in the middle of the degree, in the place of the new Sium, and is below all nine firmaments, at the firmament of Yesod, at its end, where the new Sium in the middle of the degree stands.

Out of that opening in the middle of the firmaments in the garden comes a single light that divides into four sides in four openings. The opening that was done for the lower one, at the place of the new Sium, which stands in the middle of the degree, the place of Bina, the light comes out from there to the lower one, which are HG TM. First, the lower one ascends through the opening to the upper one with the Bina and TM of the upper one, from the firmament and above, where it receives the lights HG TM. Subsequently, the lower one descends to its place with these Mochin, and the light divides into four sides, HG TM, in four openings. Each Moach is distinct with a special opening. The opening on the south illuminates for the Moach of Hesed; the opening on the north illuminates for the Moach of Gevura; the opening on the east illuminates for the Moach of Tifferet; and the opening on the west illuminates for the Moach of Malchut.

Also, there are four colors in the expansion of the firmament on the garden, four Mochin HG TM, which are three lines and Malchut who receives them. They illuminate inside the firmament over the garden, which is Bina de Bina of Malchut de Assiya, and that firmament, too, divides into nine firmaments, receiving its illumination from HB de ZA de Atzilut. There are four openings below the expansion of the firmament in those colors. Yet, the openings are not in the place of the colors because the colors are in the firmament itself, from Yesod of the firmament and above, while the openings are under the Yesod of the firmament, actually at its Sium—the new Sium that was made in the middle of the degree—which became an opening for the lower degree, which is the souls of the righteous in the Garden of Eden. Also, they receive illuminations of four colors inside the firmaments, hence those colors extend from them, but the openings do not stand in the same place with them.

Four lights open in those four openings out of these fire and water, HB de ZA, from which the firmament was made. This is because these fire and water are two lines, right and left of ZA de Atzilut, where the firmament of ZA, Daat, is the middle line that unites them, and it is three colors, white, red, and green, and Malchut that is connected in Daat is the black color. These illuminations extend to the openings HG TM where each Moach illuminates through the opening on its side.

These four divide into two Behinot [discernments]—water and fire. Water is illumination of Hassadim, the light of Hesed on the south, and the light of Tifferet that is on the east. The fire of Hochma is the light of Gevura on the north, and the light of Malchut that is on the west. First, these two lights—water, in the south and in Tifferet, which are Hassadim—illuminate on the soul. Then two lights that are fire illuminate in the north and in the west, which are illumination of Hochma.

The place from which the heaven of the Garden of Eden receives is the firmament over the garden, from those fire and water that were taken from the upper heaven, ZA de Atzilut. And from which place does the earth in the Garden of Eden receive, the garden itself? Each Behina [singular of Behinot] receives from its corresponding Behina above. Therefore, as the heaven of the Garden of Eden receive from the fire and water of the upper heaven, ZA, the earth in the Garden of Eden, the garden itself, receives from the earth above, Malchut de Atzilut, through her Merkava, which is the four angels—Michael, Gabriel, Raphael, and Nuriel, called “four Merkavot”—on which Malchut rides and appears.

However, they also cannot expand and illuminate below to the souls in the garden unless through the four openings, since those four angels are also the four Behinot HG TM. For this reason, Michael illuminates through the opening on the south of the firmament; Gabriel illuminates through the opening on the north of the firmament, Raphael illuminates through the opening on the east of the firmament, and Nuriel illuminates through the opening on the west of the firmament.

We should also know that these four angels illuminate to the souls themselves, as long as they did not complete their giving. However, once they have completed their giving, they return to their places above, leaving in their places, in the four openings, only four Reshimot, which are the first letters of their names—Mem from Michael, Reish from Raphael, Gimel from Gabriel, and Nun from Nuriel.

This is so because a Reshimo is considered Nefesh everywhere, and the four letters in each angel are four Kelim for four lights NRNH in them. Also, it is known that there is an inverse relation between Kelim and lights, so when there is only Nefesh of lights in a degree, it should clothe in the bigger Kli. Hence, because only a Reshimo remained of the light of each angel, his Nefesh, the first letter of his name had to remain as a Kli for that Reshimo, since the first letter is the biggest Kli of all the letters in his name.

Therefore, we should discern two kinds of lights in these openings in the firmament over the garden.

  1. What the firmaments themselves receive from the upper heaven, ZA de Atzilut. It was said, “Four lights open in these four openings from these fire and water, HB de ZA, from which the firmament was made.”

  2. Reshimot of lights that the earth of the Garden of Eden—the garden itself—receives from the upper earth, Malchut, through the four angels. These Reshimot are the first letters of their names. It was said, “A single letter is inscribed inside the light that illuminates to the right side. It illuminates, protrudes, and sparkles in a sparkling out of that light. This is the letter Mem, the first letter in Michael. It stands in the middle of the light in the opening.” It is likewise in the rest of the openings.

Thus, there are two kinds of lights in these openings, from the upper heaven and from the upper earth. When the souls of the righteous come to the Garden of Eden, these two letters come out from that light and stand over that soul. This is because right at the arrival of the soul of the righteous to the Garden of Eden, the four Reshimot of the four angels who remained in the openings from the giving that had ceased illuminate for him. Afterwards, two Merkavot rush to descend from above out of those two openings. That is, the angels themselves come to give to the soul in the Garden of Eden and divide the four angels into doubles: 1) two to the side of Hassadim, on the south and the east, Michael and Raphael, Hesed and Tifferet, 2) two to the side of Gevurot, which illuminate in illumination of Hochma, on the north and on the west, Gabriel and Nuriel.

Michael and Raphael illuminate in Hassadim, descend, and stand over the soul, telling her, “Come in peace; peace will come.” They illuminate for it the light of Hassadim on the right through the middle line, which places peace between the right and left lines. At that time those two letters rise and stand in their place, and they are concealed inside the light of the openings, for because the angels themselves came, there is no need for their Reshimot. The two letters, Gimel Nun, and the angels Gabriel Nuriel, who are on the north and the west, Gevura and Malchut, are interpreted likewise.

It was said, “In the middle of all the firmaments—over the land of Israel, in the middle of the world—there is a door called Gvilon.” The new Sium in the middle of the degree became an opening for the lower one, so it could rise and receive from the upper one. Under this opening there are 70 other openings below, through which to receive the 70 names in Malchut de Atzilut, the illumination of the name AB, the 70 ministers of the 70 nations. From that opening, a road goes up above until it reaches the upper throne because through there it is possible to ascend to Malchut de Atzilut.

Four openings to each side in the firmament expand from this opening. These are the four Behinot HG TM, up to the gate of the opening, called Megadon, and there is the Sium of the firmament of the land of Israel. That is, the opening on the west is Malchut, where the degree ends.

300) At that time, those two Merkavot ascend into a hidden palace, called “aloes,” where 12 kinds of perfumes are concealed, as it is written, “Nard and saffron, calamus and cinnamon, with all the trees of frankincense, myrrh and aloes, along with all the finest perfumes.” These are the 12 kinds, opposite the 12 boundaries of the diagonal in ZA. However, they are governed by the Hochma that is from below upward, which are called “perfumes” and “scent.” They, too, are 12 kinds of perfumes in the Garden of Eden below.

And since their root is from ZA, they are concealed, since the illumination of Hochma does not appear in ZA. Rather, only those two Merkavot, Gabriel and Nuriel—considered the left in Malchut, in which the Hochma appears, and of which Gabriel is Gevura and Nuriel is Malchut—are permitted to enter there and receive garments for clothing of the soul, as they are illumination of Hochma that extends from the 12 kinds of the aforementioned perfumes.

301) There, there are all those garments of the souls, which are fit for wearing, each according to what she deserves. All the good deeds that one has done in this world are written in that garment, and all are written in it and declare, “This is the garment of so and so.” Then the angels take a garment and the souls of the righteous in the garden wear it, similar to the form in this world.

302) These matters apply only from 30 days onward, for during all 30 days after the demise, there is not a soul that is not punished before it arrives in the Garden of Eden. Once she has been given its fitting punishment, she enters the Garden of Eden. And after she is whitened, purified from the filth of this world by the punishment, she wears a garment and is given her fitting place. Then the letters Mem-Reish-Gimel-Nun, the acronym of the names of the angels, come down and the Merkavot of the four angels rise to their places, for once the angels return, the Reshimot of their illuminations should remain, being the four letters, Mem-Reish-Gimel-Nun.

303) This firmament returns twice each day in the journeying of another firmament that clings to it. Also, this firmament does not go outside the Garden of Eden, as it overlaps only with the Garden of Eden. This firmament is formed of all sorts of colors—white, red, green, and black, which are HG TM.

The firmament of the Garden of Eden is Daat, and the firmaments of the world of Assiya are Tifferet, which includes HGT NHY. This firmament of the Garden of Eden connects to the firmament of Assiya as the Daat that expands to HGT NHY of the Guf [body]. However, the Daat does not expand to VAK de Tifferet, unless when it ascends to it in the middle line, when the Daat itself divides into two lines, HB, right and left, and the Tifferet that rose to it becomes a middle line, connecting them with one another and clothing them in one another.

Also, Tifferet receives that same measure of illumination that Tifferet causes to be added in Daat, since the lower one is rewarded with full measure that it causes to come out in the upper one. And once the Tifferet received the illumination of the Daat, it expands to its place, the Guf. This illumination is called “the expanding Daat,” and it is known that three lines are called “three times” or “three places,” and the disclosure of their illumination is only in journeying.

It was said that this firmament returns twice each day, that the firmament of the Garden of Eden, Daat, divides and illuminates in two lines—right and left—and the two lines of Daat connect in the journeying of another firmament of Assiya that clings to it. This means that the firmament of Assiya, Tifferet, becomes the middle line, connecting the two lines of Daat in the journeying. At that time the illumination of the firmament over the Garden of Eden expands to the rest of the firmaments of Assiya, which are Tifferet, as the Daat that expands to the Guf. However, for itself, it does not go outside the Garden of Eden to the firmaments of Assiya, though its illumination does expand.

304) 22 letters are inscribed and engraved in the firmament over the Garden of Eden. Each of them drips over the garden dew from the dew of above. From that dew, which is illumination of Hassadim, these souls bathe and are healed after they have bathed themselves in the river Dinur to be purified. The dew comes down only from the letters inscribed and engraved in that firmament because these letters are the whole of the Torah, extending from ZA de Atzilut, who is called Torah, as he was made of the fire and water of the Torah, the fire and water of ZA de Atzilut.

305) For this reason, they cast dew on all those who engage in Torah Lishma [for the sake of the Torah] in this world. These words are inscribed in the Garden of Eden and rise up to the firmament over the Garden of Eden, taking dew from those 22 letters that are there to nourish the soul, as it is written, “Let my teaching drop as the rain, my speech distill as the dew.”

306) In the middle of that firmament is one opening, opposite the opening of the palace above in Yetzira. In that opening, the souls fly out of the Garden of Eden above in a pillar that is nailed to the earth of the Garden of Eden, and reaches up to that opening.

The opening that was made in the middle of the firmament is the new Sium that was made in the middle of the degree of the Garden of Eden due to Malchut’s ascent to the place of Bina. Because of that Sium, half of the degree, Bina and TM, fell to the lower degree—the earth of the Garden of Eden. At the time of Gadlut, when Malchut returns to her place and Bina and TM rise up to their degree, to the firmament, they take the lower degree along with them, those souls that are in the earth of the Garden of Eden. It follows that the new Sium that was made in Bina has become an opening for the lower one through which to rise to the upper one.

And those Bina and TM that initially fell down to the earth of the Garden of Eden, by clinging to the degree of the earth of the Garden of Eden, it is considered that they were nailed to the soil of the garden while they themselves are considered a tall pillar that reaches up to that opening in the middle of the firmament. Through that pillar, the souls rise from the earth of the Garden of Eden to the firmament of the Garden of Eden. That is, at the time of Gadlut, when Bina and TM, which are considered a pillar, rise back to the firmament of the Garden of Eden, they also take with them the souls in the earth of the Garden of Eden, raising them to the firmament of the Garden of Eden.

307) Inside the firmament, in the opening in the middle of the firmament over the garden, three colors of light enter, included together. They are HBD, and they illuminate to the colors of the pillar that rose up there. At that time, that pillar sparkles and blazes in several blazing colors, and the righteous that rose with that pillar to the firmament receive the lights from the firmament through that pillar. Every hour, the righteous illuminate from that upper brightness, and this is applied always. However, each Sabbath and each beginning of a month, Divinity is revealed in that firmament more than on other times, and all the righteous come and bow to her.

308) Happy is he who has been rewarded with those garments. These garments are from good deeds that a man made in this world with the Mitzvot of the Torah, the Mitzvot that depend on actions. The soul stands in them in the lower Garden of Eden, and dresses in those honorable garments.

309) When the soul rises through the opening above, other high and honorable garments are provided to her, which are made by Mitzvot that depend on the will and the aim of the heart in the Torah and in the prayer. It is so because when that will rises, those who are crowned in it are crowned, a part of it remains for that person, and garments of light are made of it for the soul to dress in and rise. And although these garments of the soul in the lower Garden of Eden depend on an act, those that rise up to the firmament depend only on the will of the spirit, to stand among the angels, the holy spirits. This is what Rabbi Shimon learned from Elijah—the garments of below in the Garden of Eden of the earth depend on the action, the garments of above depend on the will and the aim of the spirit in the heart.

310) It is written, “And a river went out of Eden to water the garden.” However, that river in the garden below comes out of its Eden, like the river that comes out of Eden in Atzilut, from Hochma de Atzilut. But Eden is Hochma in the firmaments in the Garden of Eden below. If it were given for disclosure below, the place of the upper, holy Eden would also be given to know. Yet, because of the concealment of the honor of the upper, holy Eden, Hochma de Atzilut, so it would not be revealed, the lower Eden was hidden and concealed, meaning the Hochma in the firmaments in the lower Garden of Eden, from which that river in the Garden of Eden extends. Therefore, this Eden was not given for disclosure even to the souls in the Garden of Eden.

Hochma de AA that is hidden in the upper AVI de Atzilut is called Eden. This Hochma was hidden from the lower ones, and there is no attainment in her at all. Also, the Hochma that appears to the lower ones is from Bina, which went outside of Rosh de AA, who is called “A river that comes out of Eden” due to the Malchut that rose to the place of Bina. Afterwards, when she returned to the Rosh at the time of Gadlut, she receives Hochma from HS in Rosh de AA, and then Bina became Hochma once again, and her illumination of Hochma appeared in the place of Malchut, and from Malchut to the lower ones.

This matter applies in every degree through the world of Assiya and the firmaments in the Garden of Eden, since there are ten Sefirot in each degree, and the Hochma in them is called Eden, while she herself is hidden, like HS de AA above. However, through Malchut’s ascent to Bina in the degree, and Bina and TM falling to the degree below her, this is why they are called “A river that went out of Eden” of that degree. At the time of Gadlut, when these Bina and TM return to their degree, they receive Hochma from their Eden, and from them the Hochma goes out to the Malchut in that degree.

If the Eden in the firmaments of the Garden of Eden were given for disclosure below, the place of the upper, holy Eden would also be given to know. This is so because the Hochma in all the degrees is Eden, and if the Eden of the lower degree were revealed to Daat, it would reveal with it the Eden of the upper degree through HS. This is why there is no attainment at all in the GAR of each degree.

Once, the river that comes out of Eden is called Bina and once it is called TM, and once it is called Yesod, since everything goes toward the same place. This is so because these Bina and TM are only half of Bina and TM, for GAR de Bina are not regarded as coming out of Eden, but only ZAT de Bina, which mean TM that are included in Bina. It follows that there is no Bina here, but TM. Thus, they are all regarded as merely Tifferet. With respect to the Partzuf whose ten Sefirot divide into Rosh-Toch-Sof, it is considered that Bina and TM that fall from the degree begin from the Chazeh and below. It is so because HGT de Guf are considered GAR de Guf, who also did not exit their Eden, but only NHY de Guf. And since the essence of NHY is the middle line, Yesod, we call Bina and TM that fell from the degree by the name Yesod.

311) Just as the river, Bina and TM, parts and goes out of Eden—Hochma in the Rosh of AA—to water the garden above, Malchut de Atzilut, a single light that divides into four sides in four openings goes out of that opening in the middle of the firmaments in the Garden, the place where those inscribed letters Mem, Gimel, Reish, Nun stand. And this light that divides into four lights and four sparkling letters comes out of Eden—a place where the point above illuminates Hochma of the firmaments in the Garden of Eden of the earth, the upper point that is there.

312) That upper point illuminated and became Eden to illuminate, and there is no one to govern, to see, and to know that point except for the light that expands from it through the opening in the middle of the firmaments, before which the righteous in the Garden of Eden bow. That bottom point, Malchut in the Garden of Eden, is a garden to the upper Eden, the upper point, Hochma, a place that cannot be known or looked at.

313) It is written about all that, “Neither has the eye seen a God besides You.” The name Elokim [God] is explained:

  1. “A God besides You” is the bottom holy point, Malchut de Atzilut, who is called Elokim. She knows that Eden below in the Garden of Eden of the earth, which is hidden in the garden and there no one else who knows it except Malchut de Atzilut.

  2. “A God besides You” is the highest Eden of all, the next world, Hochma de Atzilut, who appears in Bina de Atzilut, and who is called “the next world,” Elokim. He knows the bottom point, Malchut de Atzilut through a righteous who comes out of it, the river that satiates her, the river that goes out of Eden, Yesod, righteous. There is no one who knows her but him, as it is written, “A God besides You,” who gripped up above through Ein Sof.

The eye is Hochma. Seeing is the giving of Hochma, and there are two interpretations on the verse, “Neither has the eye seen a God besides You”:

  1. Implying Malchut de Atzilut, which is called Elokim, where the Hochma does not appear in any Sefira but her. And the meaning of the words, “Neither has the eye seen” is to impart Hochma upon Eden in the Garden of Eden of the earth, “Besides God,” Malchut, in which the Hochma appears.

  2. Implying Bina de Atzilut, who is also called Elokim. And the meaning of the words, “Neither has the eye seen” is to impart Hochma upon Malchut de Atzilut. “Besides God” means Bina de Atzilut, from whom the root of the light of Hochma in Malchut begins, and not from another Sefira, since Malchut was built of the left line of Bina, from which she receives the Hochma in her.

314) This river that goes out of Eden in the Garden of Eden below for the wise is as it is written, “And satisfy your soul in purities.” This matter is explained above and below because the soul that comes out of this dark world craves to see the light of the upper world like that man who craves to drink water in his thirst. Thus, each is in drought, as it is written, “Parched with thirst.” Drought means pure, purity, thirsty for the purity of the lights of the garden, the firmament, and the palaces in the garden.

315) “And a river went out of Eden.” All the souls sit by the river in garments of honor. Were it not for the garment, they would not be able to tolerate the lights. Then they sit and satiate themselves in those purities and can tolerate. The river is a correction of the souls, to sit and to be nourished and enjoy those purities. And the souls are corrected by the river and settle in it.

316) As the upper river—Yesod de ZA—brings out souls that fly away from it to the garden, Malchut de Atzilut, the river below, in the Garden of Eden of the earth, corrects the souls to be corrected and settle in those purities. Similar to this external world, the souls settle to illuminate in a scent of water because they initially came out in this way. And because the souls are corrected by the river that extends and goes out of Eden, they can settle in these upper purities and rise up through the opening in the middle of the firmament, and in the pillar that stands in the middle of the garden. The purities below are the lights of the garden and the firmaments, and palaces, and both are made by the river that goes out of Eden.

317) The souls of the righteous rise through the opening in the firmament of the Garden of Eden in the pillar in the middle of the garden. Around it is a cloud, and smoke, and a shining, as it is written, “And the Lord will create over the whole habitation of Mount Zion, and over her assemblies, a cloud by day, and smoke and a shining of a flaming fire by night.” The cloud and smoke outside, and a shining within are to cover those who rise, so they are not seen by those who dwell below.

318) Here lies the secret of secrets. When the point of the garden, Malchut de Bina of the earth of Assiya, called “a point,” wishes to be corrected in her corrections and decorated on Sabbath and on special times and festivals, the Creator sends her four faces of an eagle, which stand over the palace, called “freedom,” as it is written, “free myrrh.” This is the reason for the need to declare freedom on the 50th year [the Yovel], as it is written, “Proclaim a release through the land to all its inhabitants.” These four faces make a sound, calling upon all the dwellers of the garden, but there is no one to hear it but the souls that are worthy of rising, and they gather there in the palace of freedom. Also, these four faces take them and usher them in through the pillar that stands in the middle of the garden.

On Sabbath and on special days and beginnings of months, great Mochin illuminate in all the worlds. They do not expand from above downward, but the lower ones rise in the place of the upper degrees, and there receive the Mochin, and not in their place. For every lower one to be able to rise to the upper one, an opening of the openings in the middle of the firmaments is required, through which the lower one rises to the place of the upper one.

This opening is done by three names EKYEH, which lowers Malchut from the place of Bina to her place. At that time, that boundary of the new Sium that was in the place of Bina opens, and this is the firmament. Then Bina and TM that fell from the upper one can return to their degree. Along with them, they also take the lower one to which they clung while they were fallen, raising it to the upper one. There is only one change here: what is called Avir there, Bina and TM of the upper one, is called “the pillar that stands in the middle” here. And as it is said there that the Avir carries the lower one and raises it to the upper one, it is said here that the pillar that stands in the middle carries the lower one and raises it to the upper one.

When the point of the garden, Malchut de Bina of the land of Assiya, wishes to be corrected in her corrections and decorated on Sabbaths, special times, and festivals—meaning receive the illuminations of the three EKYEH that cancel the boundary at the Sium [end] of the firmament because they return Malchut from there to her place—the Creator sends her four faces of an eagle, HG TM in the middle line, called “the face of an eagle.” Three EKYEH are clothed in these HG TM, and their illumination lowers the Malchut from the Sium of the firmament to her place, thus canceling all the Dinim and the boundary above the garden. They stand over the palace, which is called “freedom,” whose illumination is the illumination of freedom and liberation. It is called “the freedom palace,” releasing all the Dinim and the boundaries from the whole of the reality of the garden by raising them from the Sium of the firmament and above through the middle pillar in the garden.

This illumination is similar to the illumination of the Yovel, as it is written, “And proclaim a release through the land to all its inhabitants. It shall be a Yovel for you.” Here, too, these four faces make a sound, meaning the call of freedom to all the dwellers of the garden, that all the Dinim and the boundaries have been cancelled, and anyone may rise up with the pillar that is standing in the middle. But there is no one to hear him except for the souls who are worthy of climbing. Those who are not worthy of climbing do not feel any of that liberation. They gather there in the palace of freedom, and those four faces take them and bring them inside through the pillar that stands in the middle of the garden. With that pillar, they rise from the firmament and above according to their degree, as it is written, “And each of you shall return to his property.”

319) At that time, that pillar raises a cloud, a fire, smoke, and a shining from within. The illumination of the freedom and the souls are called “habitation of Mount Zion” and “her assemblies,” as it is written, “And the Lord will create over the whole habitation of mount Zion, and over her assemblies, a cloud by day, and smoke, and a shining of a flaming fire by night.” It is so because the habitation of Mount Zion is a correction above, when the lower point is decorated—the illumination of freedom through the four faces of the eagle above. The souls are the assemblies of that point, to be decorated. Those souls that heard the calling of the freedom are called “her assemblies,” from the [Hebrew] words, “those whom she summons.”

Although Malchut descended from Bina’s place to her place, the Sium and the boundary made due to the ascent of Malchut was not yet cancelled because the middle line sustains the boundary by the force of the Masach de Hirik in it, and the Bina and TM that connect to their degree do not connect while standing below the new Sium, but must rise above the new Sium and become a left line to KH that remained in the degree.

These Dinim that extend from the keeping of the boundary through the Masach de Hirik in the middle line are called “A cloud by day, and smoke and a shining,” for which the illumination of freedom does not extend from the Sium of the firmaments downward into the garden, but illuminates from the Sium of the firmaments and above. For this reason, the souls, dwellers of the garden, must rise with the pillar that stands in the middle into the firmament, and there receive their illumination.

If the boundary were cancelled altogether, and the illumination of the firmaments would be drawn below into the garden, all the souls would receive the upper illumination without needing any preparation. But now that the boundary exists through a cloud and smoke and a shining, the upper illumination does not expand below, but the souls need to rise up to the firmament along with the pillar. Therefore, the souls that are not worthy of it do not know anything of the illumination of the freedom and do not rise. Only souls that are worthy of it hear a herald from the illumination of freedom and rise.

It follows that the keeping of the boundary that was made through a cloud, smoke, and a shining covers those souls who are not worthy, who do not know of the ascents of the worthy souls, since the light does not extend at all to the place of the souls below.

This is why it was said, “A cloud by day, and smoke and a shining” from within, to cover those who ascend so they will not be seen by those dwelling below. At that time, that pillar sends up a cloud, smoke and a shining from within, as for that reason the pillar cannot stay below, for it cannot bond with the KH of the firmaments until it rises above the Sium of the firmaments. It follows that the cloud, fire, and smoke, force the pillar, Bina and TM that fell from the firmaments, to not stand still, but rise up. At that time he takes with him all the souls in the garden that are worthy of it, and elevates them with it to the firmaments.

They gather there in the freedom palace, and these four faces take them and usher them in through the pillar that stands in the middle of the garden. For the pillar to rise up to the firmaments, that pillar raises a cloud, fire, smoke, and a shining from within. Because of it, it must rise up, taking the souls with it. Yet, we should remember that there is no absence in the spiritual, and although the pillar rises up, it is also considered that it remained below as it was. This is why it is considered that this pillar is always planted in the garden, even though it rises up.

It is written, “And the Lord will create over the whole habitation of mount Zion, and over her assemblies, a cloud by day, and smoke and a shining of a flaming fire by night.” The Creator created with the middle line, with the Masach de Hirik in it. “Over the whole habitation of mount Zion” is illumination of freedom. “And over her assemblies” are the souls that are rewarded with hearing the calling of freedom. “A cloud by day, and smoke and a shining of a flaming fire by night” are to restrict the upper lights above in the firmament from being extended below, for by that the illumination of the freedom would disappear from the unworthy souls.

320) When the souls rise up to that opening in the firmament, that firmament turns itself around the garden three times. The firmament travels in three places, three lines, whose majority of illumination is only during the traveling. Out of the voice of the melodies of the turning of the firmament over the three lines, all the souls in the opening of the firmament come out, hearing the tunes of the firmament, and seeing that pillar that raised them, who raises fire, a cloud, smoke, and a flaming shining, meaning the blazing Dinim from Masach de Hirik in the middle line, which sustains the boundary in a way that the lights would not be drawn from above downward, but only from below upward.

All of them bow, lower their heads, indicating that they are accepting the boundary that they will not be drawn from above downward, which is GAR, called Rosh. Rather, they diminish their Rosh, to receive the light only from below upward, meaning illumination of VAK de Hochma, and not GAR de Hochma. After the souls take upon themselves the boundary of drawing only from below upward, the souls rise through that opening until they rise into the circle that surrounds that point into the firmament that circles the garden, which is called “a point.” That firmament is Hochma. At that time, they see what they see, meaning receive illumination of Hochma, which is called “seeing.” And for the light and joy from what they see, they rise and fall, moving closer and farther back and forth.

321) Hochma, the upper point, craves them and is adorned by them with her light. The souls that rose to her become MAN in her, and then one high righteous, Yesod of the world of Yetzira, wore envy and looked in the light and beauty of that point, and in her corrections, gripping her and raising her to him, to Yetzira, illuminating a light within a light, the light of Hassadim in Yesod illuminating within the light of Hochma in the point, becoming one, meaning they unite. At that time all the armies of heaven start and say, “Happy are you righteous, keepers of the Torah, happy are you that you engage in Torah, for your Master’s joy is in you, for the crown of your Master is crowned in you” because they caused that Zivug.

It was said, “Then one high righteous ... wore envy,” for then the love is in complete perfection because all who love and to whom envy is not connected, his love is not love. The essence of envy is that the external ones will not grip to it due to the absence of Hassadim.

322) Then, since a light shines within a light—the light of Hassadim in the light of Hochma—the two lights join together and shine. Afterwards those colors, the lights of that Zivug, come down and look, to play with those souls of the righteous that rose to MAN, and correct them to be crowned above. It is written about it, “Neither has the eye seen a God besides You, who works for him that waits for Him.”

323) It is written, “And over the heads of the animals was the likeness of a firmament, like the color of the terrible ice, stretched forth over their heads above.” Yet, there is a firmament, and there is a firmament. The firmament below—the Parsa at the place of Chazeh de ZA—stands over the four animals in Malchut—Michael, Gabriel, Raphael, and Nuriel. From that firmament, Parsa de ZA, the form of Nukva, Malchut, spreads and stays in the back of the male, ZA, as it is written, “And you shall see My back.” Malchut is in the back of ZA, as it is written, “You have formed me behind and before,” implying ZA and Malchut, where ZA is the before, and Malchut is the behind. It is written, “And He took one of his ribs,” implying ZA and Malchut that were initially two Partzufim behind and before, but were cut off. This is what the text, “And He took one of his ribs,” implies.

324) The firmament above, the Parsa in the place of Chazeh de Bina, YESHSUT, stands over the upper animals, HGT de ZA, and from there, from that firmament, the form of a male, ZA, superior to the Nukva, spreads out and stays. These two firmaments—one is called “the end of heaven,” the Parsa in the place of Chazeh de ZA, the tip and Sium of ZA, who is called “heaven,” and one is called “from the end of heaven,” the Parsa in Chazeh de Bina, from whom ZA, called “heaven,” begins. It is written, “From the end of heaven to the end of heaven.” The heads of the animals below in Malchut are four animals, superior lights to those four letters that are written in these four openings in the Garden of Eden. These four animals are four angels.

It is known that a firmament means the new Sium that was set up in the middle of the degree because Malchut of each degree rose to Bina of each degree. This Sium is also called “the Sium in the entrails,” standing in the middle of Tifferet, Bina de Guf, at the place of Chazeh, in the middle of the degree, and there the degree ends. This Parsa includes within it three Sefirot—half of Tifferet, and NHY, Bina and TM that fell from each degree to the degree below it.

For this reason, each lower one clothes the three Sefirot NHY of the upper one because they fell to its place due to the Sium that was set up in the place of the Parsa. This is the meaning of ZA clothing from Parsa in the middle of YESHSUT and below, their half of Tifferet and NHY, as they are considered Bina and TM de YESHSUT that fell into his place. And because there is no absence in the spirit, they remained there permanently. Similarly, the Malchut clothes from Parsa in the middle of ZA and below, meaning his half of Tifferet and NHY that fell from ZA to her place.

It follows that ZA begins in the firmament of YESHSUT, which is the Parsa in his middle. He is the upper firmament, and ends in his own firmament, the Parsa in the middle of ZA because from there down he is clothed in Malchut. This is called “the lower firmament,” as it is written, “From the end of heaven to the end of heaven.” “From the end of heaven” is the firmament of YESHSUT, from which ZA, called “heaven,” begins. “The end of heaven” is the firmament of ZA, where it ends.

325) But it was said that Eden is below, on earth, and the garden receives from Eden below, so how is it said here that the garden receives from the four animals? However, it is all a high secret. As the point, Malchut de Atzilut, has a portion above in Atzilut, it has a portion below in the earth. As it is the tenth part of Atzilut, it is the tenth part of the earth, the garden.

The garden below is the portion of that point in the earth, entertaining with the spirits of the righteous in the earth and enjoying all the sides, above and below. Above, she enjoys the righteous, Yesod de ZA, and below, she enjoys the fruit of the righteous—the souls of the righteous that are born from Yesod de ZA. There is entertainment for Malchut above and below only in a righteous because his fruit is considered righteous, like him.

For this reason, as Malchut above rides over four animals, the Malchut below, the garden, receives from four animals, and that garden extends from a point called Eden, such as Malchut above. It is so because she is regarded as lower Hochma because she extends from the upper Eden, and likewise the garden, Malchut below, extends from the lower Eden. Thus, he receives from both, but the four animals are from the actual Malchut, and Eden is the upper light that extends to Malchut above and below.

326) These heads of the animals are four heads of faces:

  1. Lion, as it is written, “The face of a lion on the right,” Hesed, Michael;

  2. Ox, as it is written, “The face of an ox on the left,” Gevura, Gabriel;

  3. An eagle, as it is written, “The face of an eagle to the four of them,” Tifferet, Raphael;

  4. A man includes everything, as it is written, “Each had the face of a man,” Malchut who receives from all of them, Nuriel.

In another respect, Michael is to the right, lion, Gabriel to the left, an ox, Uriel is in the middle Tifferet, and Raphael has the face of a man. These are the four heads of the animals that carry the holy throne, Malchut. And because of their load, they sweat, and the river Dinur is made of that sweat from their load.

The holy throne, Malchut, is the bottom Hochma. The Hochma in her appears through the four animals that carry her. This is the burden that the animals carry, and there is no disclosure of Hochma unless by disclosing the Dinim of the point of Shuruk. The disclosing of these Dinim is the sweat of the animals due to their load, due to the disclosure of Hochma. Also, the river Dinur is made of these Dinim.

327) When the souls rise, they bathe in that river Dinur and rise as an offering. But they do not burn but bathe, like the salamander, from which a garment is made. Since it is born from fire, that garment is washed only in fire. The fire consumes the filth in it and the garment is washed. So is the soul, which is from fire, taken from the holy throne, Malchut, of whom it is written in Daniel, “His throne was sparks of fire.” When she needs to wash from the filth in her, she passes through the fire and is bathed, the fire consumes all of that filth in the soul, and the soul is washed and whitened.

328) Is there punishment for the soul in it? After all, she only washes. Woe unto a soul that suffers a strange fire. Although she is whitened by it, when the filth increases on her, woe to the soul that suffers that punishment because that filth is whitened in the fire twice.

329) The first time is after he receives the bodily punishment. The soul goes and is taken and brought into a place called Ben Hinom. It is called Ben Hinom because there is a place in Hell where the souls are purified by the purifier, to be whitened before they enter the Garden of Eden. There are two angels, messengers, ready in the Garden of Eden. They stand at the gate and scream to the appointees over that place in Hell to accept that soul.

330) Before the soul is whitened in fire, the messengers scream to the appointees and say, “Hinom,” and when she is whitened, the appointees come out with her from that place and place her by the door to the Garden of Eden, where those appointees stand. And the appointees tell the messengers, Hinom [here they are], meaning here are the souls that have been whitened. Then that soul is admitted into the Garden of Eden, and this is why that place in Hell is called Ben Hinom.

331) And how broken is the soul from the breaking of the whitening in Hell, for it is a shattering from a lower fire. And although it descends from above, from the river Dinur, because it reaches the earth below, it becomes fire that is not thin, and the soul is punished with it and breaks. Then the Creator brings out the sun, the upper light that illuminates from those four openings that illuminate in the firmament over the Garden of Eden, it reaches the soul, and she is healed, as it is written, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings.”

332) The second time a soul is whitened in fire is after she sits in the lower Garden of Eden as much as she sits. It is so because until now it still did not part from all the things in the vision of this world. When she is elevated to the upper Garden of Eden, she must part from every vision and every thing of below, for which reason she is brought through the river Dinur. At that time the soul is completely whitened in it, and comes and appears before the Master of the world when she is clarified on all sides. Once she has looked in that light, she is completely healed and perfected. At that time these souls stand in garments and are crowned before their Master. Happy are the righteous in this world and in the next world.

333) These souls in the lower Garden of Eden roam on all beginnings of months and Sabbaths, and rise up to a place called “the walls of Jerusalem,” the exterior of Malchut de Atzilut, where several appointees and Merkavot guard these walls, as it is written, “I have set watchmen upon thy walls, O Jerusalem.” They rise up to that place and do not come in before the Malchut until they are whitened. There they bow and delight with the light, and return to the lower Garden of Eden.

334) They come out of the Garden of Eden and roam the world, seeing these bodies of the wicked in that punishment of theirs, as it is written, “And they shall come out and look at the carcasses of the men that have rebelled against Me, for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh,” to the rest of the corpses around them. Afterwards they roam and look at the tormented and sick, and those who suffer for the unification with their Master return to the Garden of Eden and tell the Messiah in the Garden of Eden.

335) When they tell the Messiah of their sorrow for Israel in their exile, and those wicked among them who do not look to know their Master, he raises his voice and weeps over those wicked among them, as it is written, “But he was violated by our transgressions, depressed because of our iniquities.” The souls return and stand in their places.

336) In the Garden of Eden, there is the hall of the sick. At that time the Messiah enters that hall and reads all the illnesses and pains and sufferings of Israel, which they will suffer. And they suffer all of them. And if he did not make it easier on Israel and took them on himself, there would not be a man who could tolerate the suffering of Israel for the punishment of the Torah, as it is written, “Indeed, our diseases he did bear, and our pains he carried.”

337) Because there is no number to the sufferings that stand over a person each day from the punishments of the Torah, and they all came down to the world when the Torah was given, and when Israel were in the holy land they would remove all those ails and sufferings from the world by the work of the offerings that they performed, now the Messiah removes them from the world until a person of this world dies and receives his punishment. If the iniquities are plentiful, they are brought into Hell, into those other, lower sections, where they suffer a great punishment because of all the filth in the soul. Then additional fire is lit up, so it would consume that filth.

338) Happy are those who keep the commandments of the Torah because the holy point, Malchut, wishes to entertain above, in her place, and below, in the Garden of Eden. When the point wishes to entertain below—in the Garden of Eden—with the souls of the righteous, it is like a mother delighted with her sons and playing with them. Similarly, at midnight, she comes down to the Garden of Eden and plays with them.

The Firmament over Malchut

339) The firmament that stands over the garden stands over four heads of animals, the four letters Mem-Reish-Gimel-Nun—Michael, Gabriel, Raphael, and Nuriel—the firmament over Malchut. They are considered superior to those in the lower Garden of Eden, and that firmament over Malchut de Atzilut is formed in sacred colors, similar to the firmament over the garden below, in which there are four colors. Also, the upper firmament over Malchut is formed in colors. All the Behinot [discernments] applied in the firmament over the lower Garden of Eden apply also in the upper firmament over Malchut de Atzilut.

340) Four animals and all those armies below look at the firmament on the upper Malchut. When that firmament illuminates and sparkles with its colors, the four colors HG TM in the firmament itself, which illuminate through the openings, then all the Merkavot, armies, and camps know that their prey is approaching, since they receive from the openings. That firmament is formed with all the sacred colors—the four lights HG TM, in which four openings stand, where one color illuminates in each opening, and the lights are inscribed in four sparkling colors.

341) One opening stands to the east, Tifferet, in which a single letter stands, as in the firmament over the garden. Yet, the letter Reish stands there, the beginning of the word Raphael, and here it is the letter Aleph, the beginning of the name ADNI. This letter sparkles, rises, and falls in this opening. This opening illuminates and sparkles with an upper sparkling from a single color in the HG TM in the lights of the firmament itself, and this letter Aleph sparkles and protrudes within it, rising, falling, and descending, inscribed in that opening.

342) The second opening is inscribed on the north, Gevura, in which the letter Dalet of the name ADNI stands. It stands and sparkles, rising and falling, blazing in the opening on the north. At times it sparkles in a sparkling, and at times that light hides and does not illuminate. It is so because Dalet is the opening on the north, the left line. When it has Hassadim, it illuminates. And when it does not have Hassadim from the right, it does not illuminate. This is why it is called Dalet, from the word Dalut [poverty], since the Hochma on the left does not illuminate without Hassadim. For this reason, this letter does not always maintain its existence, and this letter was inscribed in that opening.

343) The third opening is an opening that stands to the west, Malchut. A single letter stands in it, written and illuminating in that opening—the letter Nun in the name ADNI. This letter sparkles in a sparkling in that opening.

344) The fourth opening stands to the south, Hesed, and in it stands a Reshimo of one small point below, which is seen and not seen. This is the letter Yod in the name ADNI. When Malchut is in unification with ZA in the combination of two names YAHODNHI, the Yod of ADNI is seen because then she receives Hochma from the first letter Yod. If she is not bonded with HaVaYaH, she is not seen. These four letters ADNI sparkle into four sides in this firmament, in these four openings at its end.

345) Other letters are inscribed with Ketarim [pl. of Keter] on their heads in this firmament. These are the 22 letters crowned in crowns. The 22 letters are ZA who is included in this firmament of Malchut. The Ketarim over them are Bina, who is Keter ZA because the root of every letter, which is called Keter, is from Bina. This firmament travels and surrounds the animals that are in the Reshimot of the letters in the calculation of the unification, in one combination of the alphabet, which are Aleph-Tet, Bet-Het, Gimel-Zayin, Dalet-Vav.

The four combinations Aleph-Tet, Bet-Het, Gimel-Zayin, Dalet-Vav imply to the three lines HBD and Malchut who receives them, which are four animals that circle the firmament of Malchut de Atzilut.

Aleph-Tet implies Hochma, who has nine Sefirot that begin from Hochma and below. And Keter, her root—which is the Aleph—is clothed within them. Thus, Aleph-Tet implies Keter who is clothed within the nine Sefirot of Hochma, and it is the right line, the face of a lion.

Bet-Het implies Bina, who has eight Sefirot that begin from Bina and below, and KH—her roots—are clothed within them. These KH are two, in a way that Bet-Het imply the two Sefirot KH that are clothed inside the HS of Bina. This is the left line, the face of an ox.

Gimel-Zayin implies Daat, who has seven Sefirot that begin from Hesed down, and KHB—her roots—are clothed within them. These KHB are three, in a way that Gimel-Zayin imply the three Sefirot KHB that are clothed inside the seven Sefirot of Daat. This is the middle line, the face of an eagle.

Dalet-Vav implies Malchut, who has four Sefirot from Chazeh de ZA down, which are TNHYM, and six Sefirot HBD HGT clothed within them. These HBD HGT are six, in a way that Dalet-Vav imply the six Sefirot HBD HGT, clothed within the four Sefirot of Malchut, and she receives from all three faces—lion, ox, and eagle—while she herself is the face of a man.

346) These letters—Aleph-Tet, Bet-Het, Gimel-Zayin, Dalet-Vav—circle the firmament with other high, holy, and concealed letters, which are from Bina. These other, hidden letters circle that firmament, and then these letters Aleph-Tet, Bet-Het, Gimel-Zayin, Dalet-Vav are seen in rolling—they roll from place to place one at a time, in three lines, which is called “rolling,” and are inscribed in this firmament.

347) When this firmament illuminates, four secrets illuminate in it, four letters HaVaYaH of the holy names that are refined in combinations, the 12 combinations of the names HaVaYaH of the 32 paths. It illuminates in these 12 names, the 32 paths of Hochma. At that time, dew comes down—sacred abundance—from that firmament, in these letters of the holy name, in 12 combinations of HaVaYaH, all the Merkavot, armies, and holy camps are nourished, and all receive with joy.

348) When the Din is hanging, these letters hide and are concealed within four letters Aleph-Bet-Gimel-Dalet, which are the roots. They disappear, become hidden, and remain Tet-Het-Zayin-Vav, meaning branches without roots. When these Aleph-Bet-Gimel-Dalet were hidden and concealed, a voice awakened from the north, where the Dinim are, knowing that the Din is over the world. A certain color was inscribed in that firmament, comprising all the colors, meaning Malchut who receives from all three lines, three colors.

349) When that firmament travels from the east, the middle line, four heads, the four roots in the four letters Aleph-Bet-Gimel-Dalet, all travel in journeys and rise in ascent of above, departing upward, and the illumination of Hochma disappears due to the departure of the roots of Aleph-Tet Bet-Het Gimel-Zayin Dalet-Vav. Afterwards, the letters Aleph-Bet-Gimel-Dalet return and appear inside the branches in full, as in the beginning, Aleph-Tet Bet-Het Gimel-Zayin Dalet-Vav, and the firmament is made of them. At that time, it illuminates in light of Hochma.

There are two actions in the appearance of the middle line, the east side:

  1. Diminishing all the Hochma in the left line by disclosing the Man’ula [lock] in its Masach.

  2. Mitigating the Man’ula with a Miftacha [key], thus returning the VAK de Hochma to illuminate in the left line through its bonding with the right.

The first act of the middle line, for which all the Hochma disappears, and then all four roots Aleph-Bet-Gimel-Dalet disappear from the branches Tet, Het, Zayin, and Vav, meaning the whole of the illumination of Hochma. Afterwards, in the second act, once it extends the Miftacha—and unites the two lines with one another—the Hochma reappears, as it was said that the letters Aleph-Bet-Gimel-Dalet reappear inside the branches in full, reappear along with their roots, Aleph-Tet Bet-Het Gimel-Zayin Dalet-Vav.

350) When that firmament illuminated as before, with the letters Aleph-Tet Bet-Het Gimel-Zayin Dalet-Vav, they all returned and roared to hunt prey and food. When they roar and raise a sound, that sound is heard up above, and then those who are worthy of taking, take blessings and sanctities.

351) The letters Aleph-Tet Bet-Het Gimel-Zayin Dalet-Vav turn and roll on three lines, circling the firmament on Malchut and standing in the south. When those letters stand in the south, they rise, sparkle in a sparkling, and blaze. Then, in the middle of that firmament, a single inscription is inscribed, and that inscription is the letter Yod. When that letter is written and seen, the three other letters Hey-Vav-Hey blaze after her, and the name HaVaYaH illuminates.

352) These letters HaVaYaH sparkle in the middle of the firmament, rising and falling, and blazing in 12 blazes, 12 combinations of HaVaYaH. Then, once they blaze 12 times, illumination of Hochma comes down and is included in these letters of the 12 combinations of HaVaYaH. It is crowned in them and is not known, and then all the armies and all the camps are in joy, raising songs and praises.

353) That firmament travels once again, circles, and rolls over three lines. These first letters, Aleph-Tet Bet-Het Gimel-Zayin Dalet-Vav, are all included in those upper letters that are the holy name HaVaYaH, circling a firmament. These letters HaVaYaH that were standing in the middle—being the holy name—were written on the north side, left. They were written and not written because there is no one to look at that side to extend Hochma, which is seeing. They all cover with Hochma and say in a pleasant voice, “Blessed be the glory of the Lord from His place.”

They cover on the north, left line, and say, “Blessed be the glory of the Lord from His place.” They cover on all the sides and say, “Blessed be the glory of the Lord from His place.” It is so because the north side is included in all three sides because Hochma appears only in Malchut, who receives from three lines, and not in the three lines themselves.

354) After The Zohar explained the actions that were done in the firmament in three sides, east, south, and north, which are three lines, it now explains the operations that take place in the firmament controlled by the west side, Malchut, who receives from all three sides together. It says, “This firmament circles as before, rolling from side to side on all four sides, through the west, Malchut. At that time, a pleasant voice of camps of many angels rises from that side to all the sides, east, south, north, and west. At that time the firmament illuminates with a different light—greater than what it had been in the three sides—for the light of Hochma appears in it, and there is no place where it appears but in Malchut. Also, it stands in illumination in a different color, made of all the colors because the Malchut consists of all three colors in the three lines.

355) These letters HaVaYaH rise up in the firmament, ascend to ZA, and receive from ZA one upper letter that connects to that name of these letters HaVaYaH. It is so because although these letters are of the holy name, HaVaYaH, it is still a name that is included below in the firmament of Malchut, since that name is included above in ZA, and included below in Malchut. And when the name is included below in Malchut, these letters HaVaYaH rise to receive a certain letter from ZA, as these letters HaVaYaH below in Malchut are nourished from that letter. That letter is the letter Vav, which descends to Malchut, and the letters HaVaYaH bond in this letter, VeHaVaYaH [Ve is spelled with a Vav in Hebrew], where the Vav that is connected to the HaVaYaH in Malchut indicates ZA, as in He and His courthouse. Then they are all in one crown and a complete name is made.

356) The name HaVaYaH below is complete and incomplete. It is complete in itself, and it is not complete as it is included with Malchut. A complete name is in five letters VeHaVaYaH, where the Vav from ZA is connected to the HaVaYaH, indicating ZA and His courthouse, Malchut, male and female implied. It is so because the Vav implies the male, and HaVaYaH implies the female.

A fully complete name is in nine letters, which are HaVaYaH Elokim. HaVaYaH implies the male, and Elokim—the female. This is a fully complete name. The other name, VeHaVaYaH, is only in an intimation where the Vav implies the male, and it is in five letters. But the name of the nine letters, HaVaYaH Elokim, is fully complete.

357) When the letters VeHaVaYaH unite, a firmament illuminates in 32 lights, 32 paths of Hochma. At that time all are in joy, all stand in one, above and below, all those Merkavot and all those camps are all in wholeness, and all the degrees are corrected in their places, each as it should.

358) A single flame illuminates and never rests in the firmament of Malchut on the north, the place of illumination of Hochma in Malchut. It is the sentence from which the Hochma appears. This Din is called “a flame,” and it is inscribed in other letters to the right, and they are ten names, rising to 70 names, which emerge from the 72 names of the name AB. All are inscribed in that firmament, and all illuminate together.

359) Out of this firmament, all the firmaments below, on the side of Kedusha, journey until they reach those other firmaments of the other side. They are called “goat-hair curtains,” as it is written, “Then you shall make goat-hair curtains for a tent over the tabernacle.”

360) The curtains of the tabernacle are curtains that are called “firmaments of animals of the holy tabernacle.” The goat-hair curtains are other firmaments of the other side. These firmaments of the tabernacle are the Merkavot of the holy spirits, and those firmaments on the outside, the goat-hair curtains, illuminate in the words of the world. They are repentance and the work of the body of the people of the world, covering those firmaments within, the curtains of the tabernacle, like a shell that covers the brain. The firmaments inside are a thin membrane over the brain, and they are called “heaven for HaVaYaH,” for the one name, HaVaYaH, the one below in Malchut.

361) There are other firmaments above: internal firmaments, firmaments of ZA, firmaments of the animals, which are the holy name HaVaYaH, in regard to the upper, big animals, HGT and Malchut from Chazeh de ZA and above. These are the upper letters in the secrets of the Torah, the whole of the 22 engraved and inscribed letters that come out of the eighth firmament, Bina, the firmament over the upper animals HG TM de ZA, a firmament that has no appearance. It is hidden and concealed; there is no color in it.

362) All the colors come out of the eighth firmament, Bina, while for itself, it has no color, it is unseen and unrevealed. This is the one that brought forth all the lights because all the Mochin from the three lines of Bina come out, and in itself, no light or darkness is seen, nor any color at all. The exception is the souls of the righteous. They see from the lower firmament, the firmament of Malchut—as though from behind a wall—the light that this upper firmament, Bina, brings out, as well as the light of Bina, which does not stop. There is no one to know it, no one to stand in it.

363) Under the firmament of Bina, all the firmaments were perfected in that name, which are called “heaven.” These are called “heaven,” those of whom the upper name is called, HaVaYaH in ZA. They are the ones in whom the holy name, Malchut, is crowned, because the firmaments of Malchut receive from the firmaments of ZA. This is the reason why it is written, “The heavens are heavens for the Lord,” for this concealing in the upper firmament, Bina, which stands over them.

364) Up to the firmament of Bina, it is written, “The heavens are heavens for the Lord,” for the holy name HaVaYaH, since the Creator, Bina, is called by names. Also, a name means attainment, since “All that we do not attain we do not call by a name.” Henceforth, after Bina, there is no wise in whose wisdom he can know and attain at all, except for one small illumination, which is not enough to settle in. Happy is he who enters and exits, who knows how to look at the secrets of his Master and cleave unto Him.

365) In these secrets, a man can cling to his Master to know the whole of the Hochma in the upper secret. When he serves his Master in prayer, in will, and in the aim of the heart, he attaches his will as a fire to an ember, to unite those lower firmaments from the side of Kedusha from Malchut, to crown them in the name HaVaYaH, the lowest in the firmaments of Malchut, and from there on to unite those high, internal firmaments of ZA to be all one in that upper firmament of Bina that stands over them.

366) While his mouth and lips move, he should aim his heart and will above, to unite everything in the secret of secrets, in Ein Sof, where all desires and thoughts are nailed. He should intend that in each prayer each day—to crown all his days with the upper days, HGT NHYM, in his work.

367) At night, he places his will, meaning he is rid of this world, his soul departs from him, and he returns it to the Master of everything. This is so because each night, Malchut stands to include within it the souls of the righteous, meaning each night the souls of the righteous rise to Malchut in MAN.

368) The secret of secrets to know for those wisehearted. The bottom firmament that stands at the point, which is Malchut, consists of above and below. Its Yesod is below, like a candle that raises black light, to unite with the white light over the black light, from above, and its Yesod is below in the wick in oil. The Yesod of the point of Malchut is also below. At daytime, she is included from above, from ZA, and at night, she is included from below with those souls of the righteous.

369) All the words of the world return to the core and the root from which they stemmed. Several nights are each destined to take what they should because at night, everything goes to its root. It is so because the soul walks and roams, and returns to the root that she deserves from above, and the body remains as quiet as a rock, returning to its rightful place to be on it, meaning the Sitra Achra will be on it after its death. For this reason, the body returns to its side, and the soul returns to her side.

370) The Sitra Achra is over the body that has returned to its side. For this reason, his hands are made impure and he must wash them because at night, everything returns to its place, to its root. And the souls of the righteous rise and return to their places, to their roots, to Malchut, from which they were born, and Malchut is crowned in them, included with all sides, above and below. At that time the glory of the Creator rises and is crowned with everything.

371) There are appointees that govern at night, appointed over those souls of the righteous, to raise them up and offer them as a scent offering to their Master. The name of the superior appointee who was appointed over these camps is Suria. Because the soul rises through all those firmaments, she is brought to him, he smells her, as it is written, “And he smelled him with the fear of the Lord,” as the Messiah king is destined to do in the world. Through him, all the souls that are in deposit by him pass on to approach the Malchut.

372) When all the souls that have approached Malchut are seen there, all the souls are included in the point of Malchut, and she takes them in one time, as though swallowing something. She is impregnated with them as a woman who has been impregnated. This matter is for those who dwell over Midian, when this point is impregnated like a woman is impregnated. She enjoys the joy that a soul from this world was included in her, with these deeds and with the Torah in which she engaged during the day. She takes the will of this world and enjoys with it in joy, and is included from all the sides, from above and from below.

373) Afterwards Malchut brings them out and delivers them as before, since the souls are the offspring of Malchut, and the soul is now as new as when it was first born, as it is written, “They are new every morning,” related to the souls, which are new each morning. It is written, “Your faith is plentiful.” Malchut, which is faith, is plentiful, able to include the souls, bring them into her, and bring them out when they are new. This is why others receive from above during the day.

Bezalel Made the Ark

375) “And Bezalel made the ark of acacia-wood.” This ark is to put the written Torah into it, the ark of Malchut, the written Torah, ZA. The Torah was concealed in it in six surrounding boards, since the ark was made of six boards—four boards around its four sides, one board on top, and one board below, thus six. And this is called “an ark.” When turning these six boards, HGT NHY de Malchut, into being one, it is one body in which to put the Torah, who is in VAK, HGT NHY, ZA.

376) These boards of the ark are five. The four boards on the sides and one below are HGT NH because the board on top is the cover over it, and is not of the ark. Also, five books enter it, five books of Moses [Pentateuch], HGT NH de ZA. These five boards are six, with one degree that enters them in concealment, and which is called “all,” “covenant,” Yesod. As it is in concealment, there is no board in the ark opposite it. When it enters the five boards, the ark and the Torah stand in nine degrees, two names HaVaYaH Elokim, in which there are nine letters, after which stands one board, superior, the cover, the firmament that turns and covers everything, the eighth firmament, Bina. For this reason, when the cover covers them, all are in concealment, meaning they are unseen.

377) Here we should look and know the meaning of the ark. There is an ark, and there is an ark—Malchut de Kedusha and Malchut de Sitra Achra—one opposite the other. It is written about it, “All this did Araunah the king give to the king.” Was Araunah a king? David conquered Jerusalem and the place of the Temple was his; why did he buy it with money from Araunah? Is it that although Jerusalem was David’s, the place was still the lot of Araunah and had to be bought?

378) Of course Araunah was a king and that place was under his authority and he governed it. When it was time for it to come out from under his hands, it came out only with much blood and killing among Israel, by war. Afterwards, a sabotaging angel stood over the place, and there, when he would kill and stand in that place, he would not be able to kill and his strength would wane.

379) That place was the place where Isaac was tied, where Abraham built the altar and tied his son, Isaac. When the Creator saw that place, He was filled with mercy, as it is written, “The Lord saw and repented.” The Creator saw the tying of Isaac in that place and once again pitied them immediately.

380) “[He] said to the destroying angel, ‘It is enough! Now relax your hand.’” “Many of the people” means it is enough for you to have this place under your hand. Henceforth he returned the place to its owner, and yet, it came out of his hand with death and with silver.

381) Why is he called Araunah? While the place was under his hand, it was called Araunah, implying the Aron [ark/coffin] of the Sitra Achra, their Malchut. When letters were added to the word Aron it was called Araunah, since this is what should be added to the evil eyed, which in the Sitra Achra is considered a deficit.

382) On the side of Kedusha, letters are reduced from it, and his Kedusha increases, as it is written, “Over twelve oxen,” reducing the letter Mem. It does not write Shanim [years], but Shani, without the Mem. The Sitra Achra is given additional letters, as it is written, “Then you shall make goat-hair curtains for a tent over the tabernacle; you shall make eleven curtains,” which is additional letters: an Ayin was added to the twelve. It is a deficiency because twelve with an Ayin is one less than twelve without an Ayin. On the side of Kedusha, it writes twelve without a Mem, while here it writes twelve with an added Ayin, and it is a deficiency for him. So should it be for an evil eyed, who wishes to fill his eye, his own Ayin—he is reduced, as we learn that all who add, decrease.

383) The side of Kedusha is called “the ark of the covenant,” implying Malchut de Kedusha. The ark of the covenant, Malchut, that is connected in the covenant, Yesod, befits the body, ZA, to bring into it the form of a man, HaVaYaH filled with Alephs, which is man in Gematria (45). On that matter, when the holy pious passed away from this world, they would place them in a coffin to imply the unification of ZA in the ark of the covenant. This is because the Sitra Achra is not corrected in a body, and is not at all man’s body, which implies ZA. For this reason, bodies were not created for the Sitra Achra because they are not included in man’s body whatsoever.

384) It is written about Joseph, “He was embalmed and placed in a coffin.” “Placed” is with two letters Yod, connecting covenant to covenant, for Yod implies the covenant, Yesod. It is written, two letters Yod opposite two covenants, the covenant below, Joseph, and the covenant above, the ark of the covenant. He entered the covenant because he kept the holy covenant and existed in it. This is why he was worthy of entering the ark.

Need Not Enter the Ark

385) Woe to the people in the world who do not know that ignominy; woe to that punishment that they are punished, that all who wish it enter a coffin after his death. This is because only a righteous should enter a coffin, one who knows in his soul and recognizes in himself that he never sinned in that covenant, the token of the holy covenant, and kept it as he should have. If not, he should not enter a coffin after his death, thus blemishing the ark, for the flaw reaches up to the ark of the covenant.

386) A man should connect to the token of the holy covenant, Yesod de ZA, and not to the Sitra Achra, since the ark, which implies Malchut, connects only with the righteous who keeps the token of the holy covenant. One who blemishes the covenant and enters a coffin, woe to him who flawed it in his life, woe to him who flawed it in his death. Woe to him from that punishment, woe to him who flawed the token of the covenant and the holy ark of the covenant. Woe to that ignominy, for he is avenged everlasting vengeance, the revenge of this world and the revenge of that flaw, as it is written, “For the scepter of wickedness shall not rest upon the fate of the righteous.”

387) When he is sentenced in that world, his actions are considered. If he flawed the holy covenant, which is sealed in his flesh, and now he is blemishing his coffin, this one has no part among the righteous. He is observed, sentenced, and excluded from being a man. When he is excluded from being a man, he is excluded from all the others who are intended for everlasting life, and he is placed on that side that is not included in man, the Sitra Achra. When he is given to that side, woe to him, for he is placed in Hell and never comes out of it, as it is written, “And they shall come out and look at the carcasses of the men that have rebelled against Me.” They remain and are not included in being considered as man.

388) These words apply only when he did not make complete repentance, which can cover for all his actions. And yet, it is better for him to not enter a coffin because as long as the body exists, the soul is sentenced and does not enter its place, except for those superior and holy righteous who are worthy of rising up in their bodies. Happy are they in this world and in the next world.

389) Because there is no worse transgression before the Creator than lying and blemishing the token of the holy covenant, this one does not see the face of Divinity. It is written about this transgression, “And Er, Judah's first-born, was wicked in the eyes of the Lord.” It is also written, “Evil shall not dwell with you,” for this iniquity is called “evil.”

390) It is written, “And Bezalel made the ark.” Why did those sages who make the tabernacle not make the ark? Bezalel was at the degree of the Sium of the body, the holy covenant, and he kept it. This is why he stands in the portion of his lot, which is the ark that he made, the Malchut. He exerted in his work, and no other.

The Path of the Righteous Is as the Light of Dawn

391) “But the path of the righteous is as the light of dawn, that shines more and more unto the perfect day.” The path on which the righteous walk is a path of truth, a path that the Creator desires. The Creator walks before them, and all the Merkavot come to hear the words that they speak and say with their mouths, “As the light of dawn,” illuminating on and is not darkened like the wicked, whose way always darkens.

392) What is the difference between a path and a way? A path opens, becomes revealed, and a path on which feet have never been set before is made in that place. A way is as one who steps in a wine-press: the feet of anyone who wishes steps on it.

393) This is why for the righteous, he calls the way, “a path,” for they were the first to open that place. It was not said of the place that it is its opening, but even though other people walk in that place, now that the righteous have walked in it, it is a new place, as though it has just been opened. That place is now as new as though no other person has ever walked in it, since the righteous renew that whole place with several new and high things that the Creator desires.

394) Also, Divinity walks in that place, which was not so before. This is why it is called “the path of the righteous,” since a high and holy guest is visiting it: Divinity. A way is open to all, and anyone who wishes steps in it, even the wicked. A way is as it is written, “Who makes a way through the sea.” The way is not safe because the Sitra Achra—who should not—steps in it and governs to defile the tabernacle. For this reason only the righteous stand and govern in that place called “path,” for a way is open to every side, for Kedusha and for Tuma’a.

395) A high and holy path came to the upper, holy ones, and they visited it, and superior and fine words were established before Atik.

396) “And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him.” Moses’ face is like the sun, ZA, and Joshua is as the face of the moon, Malchut. There is no light for the moon except from the light of the sun, ZA, and when it is filled, it stands in wholeness.

397) The filling of the moon—the image, Malchut, which is called by the upper name, HaVaYaH—does not stand in that name except when it is full. The names she inherits and by which she is called, as she stands, by that name she is called. And when she is in her full, completed on all the sides, she is called HaVaYaH, for her completion is as the completion of above, ZA, HaVaYaH. For this reason, Malchut, too, is called HaVaYaH, receiving all the Mochin from Ima, Bina, through ZA.

But on the Tenth of the Seventh Month

398) Malchut is called by the name HaVaYaH on the 15th day, as it is written, “On the fifteenth day of this seventh month.” It is also written, “However, on the tenth day of this seventh month.” It is all the same matter: when the next world, Bina, stands in all ten utterances, her ten Sefirot, over this month, Malchut, she is called “on the tenth.” And when the moon of the ten Sefirot of Bina is inscribed between them in one completion, Malchut is called “On the fifteenth,” since the letter Hey, Malchut, bonded and was engraved among the ten Sefirot of Bina.

399) This is the meaning of Malchut being called Yod-Hey Vav-Hey. When she stands in the name HaVaYaH, she connects to the bottom Hey of this HaVaYaH, and she is added to being in the letter Hey of HaVaYaH as in the beginning. It follows that she is the whole of the name HaVaYaH, and she is in the bottom Hey of HaVaYaH. One is to be engraved and bond above—and in that sense, Malchut takes the entire name HaVaYaH—and one is to give nourishments below. In that sense, she connects to the bottom Hey of HaVaYaH. At that time the moon is in completion to all the sides in the name HaVaYaH, above and below, so that all will be one matter and one wholeness.

400) Joshua is the completion of the moon in the letters Ben Nun [son of Nun], in Nun (50) gates, such as Bina, since Nun is the moon when she is full, in completion of the holy name HaVaYaH. Then he is full of the spirit of wisdom, VAK de Hochma, which is called Ruach [spirit].

401) The upper point, Yod de HaVaYaH, Hochma, expanded and brought forth Ruach, VAK de Hochma, the Ruach made the palace, Bina, and Ruach expanded from the palace and became VAK, ZA. And Ruach expanded in VAK de HB, filling and making a palace below—Malchut in her fullness—and everything was filled, making the holy name HaVaYaH in Malchut, in one completion.

402) For this reason, Joshua “Was full of the spirit of wisdom; for Moses had laid his hands upon him.” Moses, the face of the sun, ZA, imparted his blessings upon him, and the well—Malchut—was filled. Joshua, the face of the moon, was filled by ZA, and each of the upper holy ones were filled with the spirit of wisdom [Hochma], standing in her fullness in the wisdom because the Creator desires them and has laid His hands on them. Happy am I that my eyes have seen this, and they saw in them the wholeness of the spirit of wisdom.

One Who Eats Without a Prayer

403) “You shall not eat with the blood; neither shall you practice divination nor soothsaying.” One who eats without prayer should pray for his blood. He is as one who practices divination and soothsaying.

404) At night, the soul rises to see the upper glory, each as she deserves. The man stays in that force that spreads through the blood to sustain the body. For this reason, he tastes the taste of death, for the force of the blood is not willing to awaken toward the force of the soul and accept her. Therefore, when a person awakens from his sleep, he is not pure, for the Sitra Achra governs a place that is without a soul.

405) Once he is purified in water, although the man engaged in Torah, a soul does not exist in her place and does not govern a person, but only the force of the blood, which is called Nefesh. That Nefesh always spreads through the blood, and when a person prays a prayer to worship his Master, the force of the blood settles in its place, and the force of the soul increases and it settles in that place in the body. At that time the man is completed before his Master, as the soul is needed below, and the word of the soul above.

406) For this reason, one who prays a prayer before he has eaten positions himself properly and the soul rises to her dwelling place as she should. But if he eats before he prays his prayer, so the blood may settle in its place, he is as one who practices divination and soothsaying because this is the way of one who practices divination—to elevate the Sitra Achra and to lower the side of Kedusha.

407) A man who eats before he prays is regarded as practicing divination because he exerted in the serpent of the Klipot to increase his power and grow stronger. It is as one who worships other gods. Similarly, he worships the force of the blood and did not worship the Creator, to enhance the side of the soul, the side of Kedusha.

408) One who eats prior to his prayer is called soothsaying because he exerted in an iniquity and did not exert in merits. [In Hebrew] Soothsaying has the letters of “from iniquity.” Why is the letter Nun standing in the middle of the word “soothsaying”? Accordingly, he should have said, “causing iniquity,” without the Nun in the middle? So it is, indeed. It is impossible to rule over the Sitra Achra until a mingling of Kedusha is mingled with her, like a fine thread. One who wishes to keep a lie should mix it with a word of truth so that that lie will persist. Hence, an iniquity is a lie, and to keep it, a word of truth is inserted into it. This is the Nun in the middle of the word, “soothsaying,” and by that the lie is kept. Therefore, one who did not pray a prayer before the Creator for his blood prior to eating is as one who practices divination and soothsaying.

The Four Corrections of the Prayer

409) In the prayer, a man’s body and soul are corrected and perfected. A prayer is correcting corrections, which are corrected as one. There are four corrections: 1) correcting oneself to be completed, 2) correcting this world, 3) correcting the upper world in all the armies of heaven, 4) correcting the holy name in the holy Merkavot and in all the worlds, above and below.

410) The first correction is the correction of himself because he needs to correct himself with a Mitzva and with Kedusha, to be corrected in the sacrifices and in the offerings to be purified. The Tzitzit is a Mitzva, the Tefillin is Kedusha, and in saying sacrifices and offerings, he is corrected as though he offered sacrifices.

The second correction, the correction of this world, is in the work of creation, to bless the Creator for each and every work with these Halleluiah, as it is written, “Praise Him, all you stars of light. Praise Him, you heavens of heavens,” to keep the existence of this world. In the prayer, it is said about it, “Blessed be He who said,” where blessed means blessed for everything.

411) The third correction is the correction of the upper world in all those armies and camps. It is the praise, “Who makes servants, and Whose servants all stand at the height of the world.” And also, “The Ofanim [wheels/angels] and the holy animals, with a sound of great noise, raise themselves toward the seraphim.”

The fourth correction is the Eighteen Prayer, the correction of the holy name, the correction of a complete name. Happy am I with you in this world and in the next world.

You Shall Fear Your God

412) It is written, “You shall fear the Lord your God, and Him shall you worship.” It is also written, “And you shall fear your God,” from a place that connects and surrounds the brain within, which is Divinity, who is called Elokim and who is surrounded by fire, in the matter of fire that surrounds the shining, from which the Din extends to the wicked. “From your God” is the surrounding fire. This is the fear that one should fear Him, for there is where the Din lies. It is a Din that is drawn from the Din above, which is in this place.

413) There are three kinds of fire here: 1) a fire that receives fire with joy, and they delight in one another with love, 2) a fire in which the shining is seen, Divinity. It is a fire that stands with joy inside the inner fire, the first fire. 3) A fire that surrounds the shining, Divinity. In this fire there is the fear of Din to strike the wicked.

There are two interpretations to the shining: 1) It is a Klipa that is close to Kedusha. Half of it is good, and half of it is bad. 2) Divinity is called “a shining.”

Here, “shining” means Divinity, lower Hochma.

There are three kinds of fire, meaning Dinim: 1) Fire on the right line, extending from the point of Holam. 2) Fire on the left line, extending from the point of Shuruk for lack of Hassadim. 3) Fire from the middle line, extending from the point of Hirik, for which the unification of right and left occurred. It also limits the left so it illuminates only from below upward.

The fire that receives fire with joy is the fire on the right line, which receives the fire on the left line with great joy because the fire on the left line complements it with illumination of Hochma. Also, the fire of the left receives the fire of the right with joy, for it is completed by it with Hassadim. For this reason, they rejoice in one another with love because they complement one another.

Fire, in which the shining is seen, Divinity, is the lower Hochma who receives from the left line. It is known that Hochma appears only upon disclosure of the Dinim of the point of Shuruk. The shining, lower Hochma, is seen only in the fire of the point of Shuruk, which extends to her from the left line. It is fire that stands in joy inside the inner fire, the first fire, for it is the same fire of the left line from the point of Shuruk that stands with the inner fire of the right line with great joy.

The fire that surrounds the shining, the fire of the middle line that surrounds it and limits it from shining from above downward, but rather from below upward, in this fire there is the fear of the Din, to strike the wicked. It punishes the wicked who trespass her boundary.

414) There are four colors to fire—white, red, green, and black. They are one, for each is included in the four colors HG TM.

415) One should place one’s will in that fear with fear and love together, fearing on the side that extends from the left, and loving on the side that extends from the right, and in these colors, for in Malchut, too, there are four colors, HG TM. That fear will be to fear punishment, the lower fear, that one who transgresses the Mitzvot of the Torah is punished from the left. It is so because when that side begins to strike, it is not quieted down until it annihilates him from this world and from the next world. This is why this fire should be feared, for fear is in it.

416) Out of the third fire, spreads the fire of other gods. It is written about it, “You shall not fear the gods of the Amorites,” for it is forbidden to fear him. This fire of fear—the third fire—is holiness and partakes in Kedusha. This is the one that surrounds the shining. Were it not for this fire, the right would not unite with the left. Therefore, it is Kedusha although it limits the shining to illuminate only from below upward.

But another fire, from without, sometimes joins this fire of fear and sometimes moves away from it and does not connect to it. When the iniquities cause the external fire to connect to this fire of fear, it is the fire of darkness, darkening and covering the lights of the other ones in the shining, as it is written, “A flaming fire,” and it is not permanent.

417) There is love after he has been rewarded with fear. Once fear is present over a man’s head from the left, then love awakens, which is right, ZA with respect to the Hesed in him. One who worships out of love clings to a high place above, and clings to the Kedusha of the next world, Bina, since he rises to be crowned and to cling to the right side, Hesed de ZA, on which there is Bina.

418) Work that comes from the side of fear is respected but does not rise to cling above in ZA. When he worships out of love, he rises and crowns above and clings to the next world. This is a man who is summoned to the next world. Happy is he, for he dominates the place of fear because no one governs the degree of fear but love, the right, the unification of ZA and Malchut.

419) One who is worthy of the next world needs to unify the name of the Creator and unite the organs, ZON, and the upper degrees, AVI, upper and lower, including them all, and bringing all of them into Ein Sof, tying knots, as it is written, “Hear O Israel, the Lord is our God, the Lord is one.”

The Meaning of the Word Shema

420) Shema [hear] is a name, Malchut, which adds up to 70 names, which is the name AB in the upper Merkava, HGTM de ZA above the Chazeh. It is one whole, for the Malchut, who is called “a name,” is included in ZA above the Chazeh, which is a big Ayin.

Israel is Ysrael Saba, VAK de Bina. This is because there is a small Israel, ZA, as it is written, “When Israel was a youth I loved him.” ZA and Malchut, which are implied in the Shema, are in one whole with Ysrael Saba, ascending to him and uniting in him.

“Hear O Israel” indicates that in Ysrael Saba, a woman is included with her husband, Malchut with ZA.

421) Once ZA and Malchut are included in one another in Ysrael Saba, the organs need to be united, meaning VAK de ZA and Malchut, connecting the two abodes together in all the organs. The upper abode is Yod-Hey, and the lower abode is Vav-Hey. By the will of the heart to ascend in Dvekut [adhesion] of Ein Sof, it clings there to become one will, upper and lower.

422) This is Yod-Hey-Yod-Hey [will be], as it is written, “The Lord will be one,” that is, one with regard to Yod-Hey-Yod-Hey. The Yod of Yod-Hey-Yod-Hey, Hochma, is to unite and to cling to the letter Hey of Yod-Hey-Yod-Hey, who is the inner palace, Bina, to a place of concealment of the upper point, Yod, Hochma. This is “The Lord [HaVaYaH] our God.” These two names are Yod-Hey HB, where HaVaYaH is Hochma and “Our God” is Bina.

423) Including all the organs, VAK de ZA and Malchut, in the place from which they came out, from the inner palace, Bina, to bring matters back to their places, to their core, foundation, and root, up to the root of the covenant, Aba.

424) Afterwards, two other letters of Yod-Hey-Yod-Hey unite and attach the letter Yod in the letter Hey. Yod is the holy covenant, Yesod de ZA. Hey is a palace and concealment of the holy covenant, Yod, Malchut, a palace for Yesod, like the Bina, which is a palace for Hochma. Yesod is a second Vav, of the Vav in its fullness, where the first Vav is Tifferet, the second Vav is Yesod, and it is said here that it is Yod, to unite them as one. In the unification with Malchut, Yesod is called Yod.

425) The aim in the word “one” is to unite everything together from Malchut and above, to elevate the will, to tie everything in one knot, and to elevate the will with fear and love through Ein Sof. The will to ascend to Ein Sof will not leave all those degrees and organs but will elevate his will in all of them, not one of them missing, to attach them, so they will all be one knot in Ein Sof.

426) It is a unification in correction.

427) One who wishes to include all the secrets of unification in the word “one” is better. Hence, we prolong the “one,” [in the Shema reading] to elevate the will to extend from above downward, and to raise from below upwards so all will be one.

428) The word, “one” is above and below and the four directions of the world. Above and below, which are AVI and ZON, must be united, and the four directions of the world are the upper Merkava [assembly], HGTM de ZA above the Chazeh to include everything together in a single tie, one unification through Ein Sof.

Mentioning the Exodus from Egypt

429) After the intention of Shema, the exodus from Egypt should be mentioned, since Divinity was in exile. And while she is in exile, there is no bonding where the upper world, ZA, bonds with the lower world, Malchut. It should be shown that the freedom of the redemption of Egypt was in several signs, with several miracles that the Creator did. And this redemption should be remembered and seen, for although it was in exile, now it has freedom, since the day the ties in Egypt have been opened. And these are signs and miracles that were done.

430) Malchut’s freedom should be shown because she bonded with her husband, ZA, and to attach redemption, Yesod, to prayer, Malchut, so all will be one without separation. Also, divorce should not be shown, saying that the Malchut is divorced, exiled from her man, ZA, as it is written, “Nor shall they take a woman divorced from her husband.”

431) But is she not in exile, divorced from her man, ZA? She is indeed in exile so as to dwell with Israel, for wherever Israel exile, Divinity is with them to protect them. But she was not divorced from ZA. But Divinity was not seen in the First Temple and in the Second Temple when Israel sinned, which is why it was not considered exile, all the more so divorce. Rather, until Israel exiled, if they sinned, Divinity departed upwards. Afterwards, when they were exiled, she did not go up but made her dwelling with Israel. But there was never a divorce.

432) For this reason, redemption must be shown to contain four redemptions, since when Divinity came out of the exile in Egypt, she asked of the Creator to redeem her four times. These are four redemptions opposite four exiles, so she will be free and will no longer be divorced.

Hence, at the time of the redemption from Egypt, she stood and was redeemed four redemptions in the exodus from Egypt. That is, with the reception of the Mochin of the exodus from Egypt, Divinity was redeemed from all four Malchuts, all the exiles until the coming of the Messiah. Thus, she will no longer be regarded as divorced from her man, ZA.

Now that Divinity needs correction, to bond with her husband, ZA, that redemption from Egypt must be shown to contain four redemptions. With the awakening of the Mochin of the exodus from Egypt, she is corrected to bond with her husband because she has become liberated from all four Malchuts.

433) This is why it should be said in that redemption four times, “truth, truth, truth, truth,” until “The Help of Our Fathers” [a section in the prayer], corresponding to the four exiles, which are help and support for all of Israel. And from “The Help of Our Fathers” onward there are four more times, “truth, truth, truth, truth,” and they are doubled, to give these four redemptions solid existence in a strong seal of the King’s ring. Hence, there are four double redemptions in existence.

434) And all four redemptions are in that exodus from Egypt, for if those four exiles were not present in that exodus from Egypt, she would not connect in her corrections with ZA each time there is an exile, so the Holy Name will unite. Hence, the redemption of Egypt should always be mentioned in all of the Creator’s sanctities, blessed is His Name forever and ever.

435) The Kedusha [“holiness,” part of the service] in the “Holy, Holy, Holy” that we say is that in Kedusha, everyone is sanctified above and below, the angels and Israel, and all the degrees, and all the upper and lower Merkavot [structures] are sanctified in this Kedusha. There are sublime meanings in this Kedusha to those who know the secrets, who gaze at the sanctity of their Master.

436) It is good to devote one’s soul to one’s Master. Friends, happy are you, and happy are my eyes for having seen that, that in my life I was privileged with the awakening of these holy things in this world, and they are all written above before the Holy King.

Then Those Who Feared the Lord Spoke

437) “Then those who feared the Lord spoke to one another, and the Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and esteem His name.” It is written, “Then ... spoke,” meaning spoke above. That is, all the holy Merkavot and all the holy armies spoke to one another before the Creator.

438) Because these holy words that they said rise up, and several rush and carry them before the holy King, and become crowned in several crowns in these upper lights, and all spoke before the holy King. Who saw joys and who saw praises that rise in all those firmaments? When these words rise and the holy king looks at them and crowns in them, they rise and sit in His lap, and He plays with them. From there, from His lap, they rise to His head and become a crown. This is why the Torah said, “And I will be delighted each day.” It does not say, “was,” but “will be,” in future tense. That is, each time the upper words rise before Him.

In a previous verse it is written, “You said, ‘It is vain to serve God, and what profit is it that we have kept His charge?’” The writing ends about it, “Then those who feared the Lord spoke to one another, and the Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and esteem His name. ...’And I will spare them as a man spares his own son who serves him.’” The words seem perplexing because while saying that they said to one another such words of heresy, as it is written, “It is vain to serve God, and what profit is it that we have kept His charge.” It is said about them, “Then those who feared the Lord spoke to one another, and the Lord listened and heard.” Moreover, they are so cared for that “A book of remembrance was written before Him for those who fear the Lord and esteem His name.”

However, the writing speaks of those righteous who were rewarded with repentance from love, when sins become merits. And the greater the transgression, the greater merit it became. It follows that when these righteous were pondering the beginning, saying, “It is vain to serve God,” an iniquity of which there is none worse, then these words of heresy have now become great merits due to the repentance from love that they have made. Now they are considered as though at that time those who fear the Lord spoke to one another these words of heresy, for they have become merits, and by this great inversion, great delight was made before the Creator.

It was said, “Spoke above. That is, all the holy Merkavot and all the holy armies spoke to one another before the Creator.” This is so because the same words that they said while they were wicked, “It is vain to serve God,” have risen up through the angels, the Merkavot, who knew that those righteous would repent from love, and the end of these words will be for merits, for great lights, and for entertainment before the Creator.

It is so because those holy words that they said, “It is vain to serve God,” which have now become holy after they repented from love, rise up through the angels as soon as they said them. Also, several of them rush and carry them to the holy King, and are crowned in several crowns in these upper lights. Even before they repent from love, the angels rush and bring the words to the holy King because it is already known above that they will repent from love for each and every word that they will say.

Each word will become a merit and a great light, and the delights are very great. It was said, “Who saw joys and who saw praises that rise in all those firmaments,” when these words rise. The holy King observes them and crowns Himself in them, and they rise and sit in His lap, since the concealment of the Creator is considered His lap. And since they have not yet repented from love, the words that they said sit in the Creator’s lap, in concealment of the face. However, since it is known to the Creator that they will repent from love, He plays with them in His lap, since after they repent, they ascend to His head and become a crown.

439) It writes, “Those who fear the Lord” twice: “Then those who feared the Lord spoke to one another ... and a book of remembrance was written before Him for those who fear the Lord.” When those who fear the Lord above repent from love, they stand above before the Creator. Those who fear the Lord below means that afterwards they descend to their place, to the earth below. And even those who fear the Lord are already down in their places. These words stand in their form above.

You will find this matter in the book of Enoch, that all the words in which the righteous on the earth crown in, and stand before the King while they repent from love, at that time, they crown in sins that have become merits, and stand in themselves above before the King, and the Creator plays with them. Afterwards the righteous descend and the words remain before Him in the same form of turning from sins to merits that the righteous said, and the Creator plays with that form. Subsequently, they were written in a book of remembrance before Him, so they will always stand before Him in existence.

440) “And to those who esteem His name,” means that all those who esteem words of Torah to cling to their Master in the holy name, to know Him, so He would correct the wisdom of His name in their hearts, it is written about them, “To those who esteem His name,” which is the holy name.

Above the Firmament

441) “And above the firmament that was over their heads, as the appearance of a sapphire stone, was an image of a throne.” “And above the firmament” means in the firmament below Malchut. This is because in the firmament of above, Bina, there is no one to look at it. But of the firmament below, in Malchut, it is written, “And shall see My back.” And from above, from that firmament, stands a sapphire stone, Malchut, a precious gem.

442) “An image of a throne.” There is a throne and there is a throne. The upper throne, Bina, is hidden. It is not disclosed and there is no one to stand in it, to know and to look. This is why it is written here “A throne,” without the prefix “The,” which is the throne below, Malchut.

443) “An image as the appearance of a man.” It is written “An image,” but why is it also written, “As the appearance”? The image of a man is a high secret in the high glory, ZA in HaVaYaH filled with Alephs, which is 45 in Gematria [man]. This is the form of a man who sits on the throne, Malchut. This is the meaning of the added “As the appearance,” to include those forms in the words of Hochma, which are called “seeing” or “appearance,” for so the Hochma is called. These are the secrets of the Hochma that rise and crown above in ZA. Afterwards they stand in the form of a man, in the form that the righteous crown them, and the Creator plays with all of them with His crowns.

444) And you friends, the Creator is now playing with those words that are crowned in that way that you said. But you kept the form of man before your Master in your holy forms, for while I was seeing you, observing your form, I saw about you that you were inscribed in man and I know that your form was present above. So are the righteous destined to be recognized before everyone’s eyes, to show the holy form of their faces before the whole world, as it is written, “All who see them will recognize them because they are the seed whom the Lord has blessed.”

445) At that time Rabbi Shimon saw Rabbi Yosi contemplating worldly matters. He told him, “Arise, Yosi, and complete your form, for a letter is missing in you.” Because Yosi was contemplating worldly matters, he called him Yosi and not Rabbi Yosi. Rabbi Yosi rose and was delighted with words of Torah, and he rose before him. Rabbi Shimon looked at him and said, “Rabbi Yosi, now you are whole before Atik, and your form is complete.”

They Made the Ornament

446) “They made the ornament of the holy crown of pure gold.” It is called “an ornament” because it is available for man to look at, and it is evident to anyone who looks at it whether or not he is righteous.

447) The letters of the holy name were engraved and decorated in decoration, and engraved in the ornament. If he is righteous, the illumination of these letters that are engraved inside the gold would protrude and rise from below upward, from that engraving, and illuminate the face of that man who stood before him.

448) Once, the sparkling would sparkle in him, and once, they would not sparkle. The first time when the priest looked at it, he would see all the illuminations of the letters inside. And when he would look to contemplate it, he would see nothing, but the illumination of his face would shine as though a sparkle that comes out of gold had sparkled in him, and not more. Only the priest would know the vision of the first looking that he would see at the time, and so did every man, since the Creator’s will was in that man who looked in the ornament, and knew that he was summoned to the next world because that vision that illuminated from the letters of the ornament illuminated on him from above, since the Creator desired him. Afterwards, when looking at it to contemplate it, they would see nothing because the vision above appears only for a time.

449) And if a person stands before that ornament and his face does not illuminate even for a time, the holy vision, then the priest would know that he is impudent and he must atone for him, ask for mercy for him.

Your Eyes Are On the Field which They Reap

450) It is written, “Your eyes are on the field which they reap.” Why the need to write it here? There are several verses in the Torah that seem as though they need not be written, and we see that they are all high secrets. Moreover, one who sees this verse and does not look in it is as one who has never tasted a stew.

451) This was said in the holy spirit because Boaz, the judge of Israel, saw the humbleness of that righteous woman, that she did not raise her eyes to look elsewhere, but in front of her face, and saw all that she saw with a kind eye, and there was no insolence in her. He praised her eyes.

452) There are eyes for which blessing does not govern in that place, but Boaz saw a kind eye in her, that wherever she looked, it was with a kind eye. He also saw that success was with her, that everything she picked was added in the field. Boaz looked at how the spirit of holiness was over her. Then he started and said, “Your eyes are on the field which they reap.”

Is it because they were picking those others that he said to Ruth, “Your eyes are on the field which they reap, and follow them”? Thus, how did he say that she should follow them? It should have written, “And pick after them.” What is “And follow them”? Indeed, he said, “And follow them” because of her eyes, for her eyes caused many blessings. This is why “And follow them,” meaning follow your eyes. All the people in the world have no permission to follow their eyes, but you will follow your eyes, for your eyes cause many blessings.

453) “Your eyes are on the field which they reap.” Boaz saw in the spirit of holiness that high kings and rulers—the eyes of all—were destined to come out from her. It is as Tamar was, of whom it is written, “And sat in the gateway of Enaim [eyes],” meaning she sat at the door, and kings and high rulers, which are called “eyes” came out of her, as it is written, “If from the eyes of the congregation.” This is so because as all the organs of the body follow only the eyes, and the eyes lead the entire body, so kings and the Sanhedrin, and all those rulers follow them. This is why he said to her, “Your eyes,” for these are the kings and the rulers that were to come from her.

454) “On the field which they reap.” A field is Zion and Jerusalem, as it is written, “Zion will be plowed as a field.” It is also written, “As the smell of a field which the Lord has blessed,” which is Jerusalem. This is why it is written, “Your eyes are on the field,” for these eyes of her, which are to come from her, govern only in the field. “Which they reap,” since from that field, all the people of the world would take Torah and a light that shines, as it is written, “For the law [Torah] will go forth from Zion.”

455) “And follow them,” with these good deeds that I see in you. It is written, “But I have commanded the youths not to touch you,” for a woman’s mind is rash, and this is why he warned the youths from touching her. It is also written, “When you are thirsty, go to the water jars and drink from what the youths draw.” “When you are thirsty is a euphemism. If you wish to attach yourself to a man to keep a seed in the world, go to the Kelim. Those are the righteous, who are called “the Kelim of the Creator,” as it is written, “Purify yourselves, you who carry the vessels of the Lord.” The righteous are destined to bring them the whole world as a gift to the Messiah king. They are the vessels of the Lord, the Kelim that the Creator enjoys. They are broken Kelim, broken in this world, to keep the Torah. And the use that the Creator uses them, He uses only out of those Kelim. And when you cling to them, “And drink.”

His Heart Was Merry

456) “Boaz ate and drank, and his heart was merry.” “His heart was merry” means that he blessed for his food. One who blesses for his feed does good to his heart. He is as it is written, “To you my heart says.” It is also written, “The rock of my heart,” which means Malchut, who is called “heart.”

457) Because the Creator favors the blessing for the food, anyone who blesses for satiation benefits and delights another place, Malchut. Similarly, on Sabbath meals, another place—Malchut—enjoys the blessing for that satiation and the joy. And here, Malchut enjoys the blessing for that satiation of the righteous Boaz. This is the meaning of what is written, “And his heart was merry.”

458) Malchut enjoys the blessing for the food because man’s food, which is the place of Malchut, is hard before the Creator. And once a man has eaten and drank, and blesses the blessing for the food, that blessing rises, and Malchut enjoys those words that are said about the satiation that rises. It follows that that man enjoys the food below, and Malchut—above.

459) On weekdays, that place enjoys only those words that rise out of satiation, the blessing for the food, and all the words are crowned, satiated and satisfied in delight, and that place enjoys them. On Sabbath, it is a different matter. Malchut enjoys the actual food and that joy of the food of the Mitzvot of the Sabbath, and the food itself is completely included, above and below, as it is written, “For all things come from You, and from Your hand we have given You.” That is, Malchut enjoys that delight of man, and in that delight in the food of the Mitzvot of the Sabbath.

460) One who blesses the Creator out of satiation should aim his heart to place his will in joy, and to not be sad. Rather, he should bless with joy and place his will, which he now gives to another with joy and with a kind eye. As one who blesses with joy and with a kind eye, so will he be given with joy and with a kind eye. And therefore, he will not be sad at all, but in joy and in words of Torah, and he will place his heart and mind on blessing where needed—Malchut.

461) Four Merkavot govern the four directions of Malchut. The camps of angels are nourished by the blessing over the satiation, and in the words, “Blessed are You,” in the blessing for the food, the Malchut enjoys, grows, and is crowned in him. And he who blesses, the will should be in joy and in a kind eye. This is why it is written, “He who has a kind eye will be blessed.”

462) “He who has a kind eye will be blessed” because he gives of his bread to the poor. If the beginning of the text does not discuss the blessing for the food, the beginning of the text is not its end, and its end is not its beginning. That is, they are unrelated. Rather, one who has a kind eye blesses with a kind eye, with joy, and it is with good reason that he blesses with joy, for out of those blessing and joy, he gives of his bread to the poor. That is, the place that should be nourished on all the sides, from the right and from the left, a place that has nothing of its own, a place that enjoys all the sides and is included from all the sides, Malchut. This is why she is called “poor,” and it is written about her, “For he gives of his bread to the poor.” These words are given only to the wise who know the upper secrets and the ways of the Torah.

463) Boaz had a kind eye. There was never any insolence in him. It is written, “He went to lie down at the end of the heap,” as it is written, “Your belly is a heap of wheat,” said about Malchut. Here, too, at the end of the heap, is Malchut. Anyone who blesses the blessing for the food properly, with joy, with the will of the heart, when he rises from this world, a place is set up for him inside the upper secrets in the holy palaces of Malchut, who is called “a heap.” This is what the text implies, “He went to lie down,” once he passed away from the world, at the end of the heap, Malchut.

Happy is a man who keeps the Mitzvot of his Master, who knows their secrets. We have no Mitzva in the Torah on which high secrets, lights, and sublime splendors do not hang. But people do not know and do not consider the glory of their Master. Happy are the righteous, who engage in the Torah. Happy are they in this world and in the next.

464) All those insolent ones who have no shame have no part in this world or in the next world. When all those insolent ones who were in Israel looked at that ornament, their hearts would break and they would look at their deeds. This is because the ornament stood on a token with the engraving, “Sanctified to the Creator,” and anyone who looked at it was ashamed of his actions. This is why the ornament atones for the insolent and impudent.

465) The letters of the holy name that were engraved on the ornament would illuminate with a bold and sparkling light. The face of anyone who looked at that sparkling of the letters would fall with fear and his heart would break. Then the ornament atones for them, such as this matter, since it caused him to break his heart and yield before his Master.

The Incense

466) Likewise is the incense. Anyone who smelled that smoke when the pillar of smoke went up from that one who raises smoke would scrutinize his heart in a scrutiny, to serve his Master, and this would remove the filth of the evil inclination from him. He would have only one heart toward his Father in heaven because the incense is indeed the breaking of the evil inclination on all the sides. And as the ornament would rise over a banner, so it was with the incense, for nothing in the world breaks the Sitra Achra but incense.

467) It is written, “Take the pan and place fire on it over the altar, and place incense.” It is written, “For there is wrath gone out from the Lord; the plague has begun.” It is so because there is no shattering to that side except through incense, for there is nothing more favorable to the Creator than incense, which can cancel charms and bad things from him. The smell and the smoke of incense that people make cancels charms with that deed; it is especially so with incense.

468) There is a sentence before the Creator that anyone who looks and reads the story of the incense each day will be saved from all the bad things and charms in the world, as well as from all those harms, bad thoughts, bad judgment, and from death. No harm will happen for the whole of that day because the Sitra Achra cannot rule over him. And he must intend in it.

469) If people knew how sublime is the work of the incense before the Creator, they would take each and every word from it, and would raise it to be a crown over their heads, like a crown of gold. One who exerts in the work of incense should be observed. If he intends in it each day, he has a part in this world and in the next world, death will forever depart from him, and he will be saved from any judgment in this world, from evil sides, from the Din of Hell, and from the Din of the other Malchut.

470) In that incense, when the smoke would rise like a pillar, the priest would see letters of the holy name flying in the air, rising upward like a pillar. Afterwards, several holy Merkavot surround it from all sides until she rises in light and joy, delights those who delight, ties ties, and unifies unifications above and below, to unify everything. This atones for the evil inclination and for idol worshipping, the Sitra Achra.

You Shall Make an Altar as a Place for Burning Incense

471) There are two altars: an altar for offerings, and an altar for the incense offering. One is without, and one is within. The altar for the incense is within. But why is it called “an altar”? After all, no sacrifices are offered on it?

472) But because it cancelled and prohibited several evil sides, and because the Sitra Achra is imprisoned, he cannot rule or be a prosecutor. This is why it is called “an altar,” since the Sitra Achra was imprisoned and tied to it like an offering. When the Sitra Achra sees the rising smoke of the incense, he surrenders and flees, and cannot approach the tabernacle at all. This is why he was purified and no other mingled with that joy above but the Creator Himself. And because he is so cared for, he does not stand in that altar, but inside, for it is an altar where blessings are found. This is why it is hidden from the eye, for it stands inside.

473) It is written about Aaron, “And he stood between the dead, and between the living, and the plague was stopped,” since he imprisoned the angel of death until he could not rule at all or pass judgment. And wherever the work of the incense is said with intent and with the will of the heart, death does not govern in that place, and he will not be harmed, nor will the rest of the people be able to rule over that place.

474) It is written, “You shall make an altar as a place for burning incense.” Since it writes, “altar,” why is it called “A place for burning incense”? But because fire is taken from this place to light the incense, as did Aaron, as it is written, “Take the pan and place on it fire, over the altar.” Moreover, it is because incense must be burned on the altar and should be sanctified with incense, for it is forbidden to burn incense anywhere but in a pan

475) One who is chased by Din needs this incense, and to repent before his master, since the incense is help to remove the Dinim from him. By that, the Dinim certainly depart from him, if he regularly mentions twice a day, morning and evening, as it is written, “A burnt offering in the morning, in the morning.” It is also written, “At dusk he shall burn it.” This is the perpetual sustenance of the world, as it is written, “A perpetual incense before the Lord throughout your generations.” It is certainly the keeping of the world below, and the keeping of the world above.

476) In a place that is not mentioned, when they do not say the work of the incense each day, there are Dinim of above on it, many plagues are in it, and other nations govern it, as it is written, “A perpetual incense before the Lord.” It always stands before the Creator, more than all other works. The work of the incense is more respected and favored by the Creator than all the works and desires in the world. And although the prayer is the most important, the work of the incense is more respected and esteemed by the Creator.

477) What is the connection between prayer and the work of the incense? A prayer was established instead of the sacrifices that Israel would do. All those sacrifices that Israel would do are not as important as the incense. Moreover, what is the connection between them? A prayer is a correction, to correct what is needed. Incense does more: it corrects, ties ties—unifications—and makes more light than anything, removing the filth and purifying the tabernacle, and everything illuminates and is corrected and tied together.

478) Hence, the work of the incense should come before the prayer each day, to remove the filth from the world, which is the correction of everything on each day, like a desirable offering that the Creator desires.

479) It is written about Moses, “And the Lord said unto Moses, ‘Take for yourself spices.’” What is the difference that when it is said, “Take for yourself,” of all that He said to him and did not say to him, “Take for yourself.” Indeed, “Take for yourself” means for your own pleasure and use. This is because when a woman is purified, it is the delight of her husband, for the incense purifies the tabernacle, who is Malchut, Moses’ bride, since Moses was a Merkava for ZA. It is written about it, “Take for yourself spices,” to remove the filth, so the woman would be sanctified, meaning Malchut, with her husband, ZA.

480) Similarly, it is written, “Take for yourself a bull-calf,” which was said to Aaron. This also means for your own delight and use, to atone for his sin, for the calf he had caused Israel. This is why it is written in regard to Moses, “Take for yourself,” for your own pleasure and use.

481) The incense ties a tie. It unites, illuminates light, and removes filth, and the letter Dalet becomes the letter Hey for prior to the Zivug with ZA, Malchut is Dalet, for being without Hassadim, she does not illuminate and she is poor. And when ZA mates with her, the Hochma in her dresses in Hassadim and she illuminates in all the perfection and becomes the letter Hey.

The incense unifies a unification of ZA with Malchut, thus causing the Dalet to become Hey. Through it, Hey connects with Vav, ZA. Vav rises and is crowned in the first Hey, Bina, to receive abundance for Malchut. And the first Hey, Bina, shines in the letter Yod, Hochma, to give to ZA, and all raise a desire to Ein Sof, and all—Hochma, Bina, ZA, and Malchut—become Yod-Hey Vav-Hey, one high knot. All this is done by the incense.

482) Henceforth, since everything is tied in that tie, everything was crowned in Ein Sof, and the holy name shone and was crowned on all the sides, and the worlds were all in joy, the candles illuminated, and there were blessings and food in all the worlds. And all came in the incense, for if the filth were not removed by the incense, none of it would be done because everything depends on it.

483) The incense is always first, before everything. This is why the work of the incense should come before a prayer, songs, and praises. It is because all of this does not rise and is not corrected or connected until the filth is removed by the incense. In the beginning, it is written, “And he shall atone for the holy place from the impurity of the children of Israel,” and then it is written, “And from their transgressions to all their sins.” This is why there is a need to atone for the holy place, to remove the filth, and to purify the holy place through the incense, and then songs, praises, and prayer.

484) Happy are Israel in this world and in the next world because they know how to correct the correction of above and below, as the correction from above to below should be corrected, until all is tied together in one tie, in that high tie, the incense, when there is a need to correct in the correction of the inscribed letters in which the Creator is read, HaVaYaH.

In Sadness You Will Bear Children

485) “And to the woman He said, ‘I will greatly multiply your sadness in childbirth. In sadness you will bear children, and your desire will be for your man.” This applies above, in Malchut, and is true below, as well, in the corporeal woman. To the upper woman, Malchut, it was said, “In sadness you will bear children.”

486) “As the deer longs for the water brooks.” There is an animal in the world, Malchut, which governs in governance over a thousand keys each day. The illumination of Hochma is called “a thousand.” It is a female, and her desire is always for the water brooks, Hassadim de ZA, so that the Hochma in her will clothe in them, to drink and to satiate the thirst. It is so because Hochma cannot illuminate without Hassadim, hence she is darkness and thirsty for light of Hassadim, which are called water.

487) A deer is male. Taarog [long] is in female form, since the male form is Yaarog [long]. Yet, this is male and female together, to not separate them. And it is one, that they must not be elevated from one another, but rather both of them together. That Nukva will long for the water brooks. She is impregnated by the male, and it is hard for her because he stands on Din.

When Malchut is impregnated by ZA, when she receives from him the MAD of the souls, which connect with her MAN into a single soul, and then she receives Hochma for the soul from the left line. It is known that when the Nukva comes under the domination of the left line, she freezes and all her openings and gates are shut.

488) When she is in labor, the Creator brings to her one high and great serpent, who bites that place, and she delivers. It is written, “I will greatly multiply your sadness in childbirth,” because she is shaken each day, and is in sadness over the works of the world. “In sadness you will bear children.” The serpent saddened the faces of the world, meaning brought death over them through the seduction of the tree of knowledge. Yet, she needs him to open the opening so she may bear.

The blocking of the womb comes from the domination of the left line, which does not unite with the right line. Through the middle line—the Masach de Hirik, which diminishes the left line from GAR—the left surrenders and unites with the right. However, for the diminution of GAR of the Nukva, her TNHY fall into Beria and the serpent suckles from her Yesod, which fell into Beria. Thus, the opening of the womb comes by permitting the serpent to suckle from her Yesod. This is why it is considered that the serpent bites her pubis. It is to open the womb of the Malchut through her bonding with the Hassadim on the right. Then she is opened from her blocking and delivers the soul. And it is written, “In sadness,” through the suckling of the serpent because of the opening the opening, “You will bear children.”

489) “Your desire will be for your man, and he will rule over you.” She craves for ZA to give her Hassadim so she may satiate her thirst. “And he will rule over you” means that ZA will rule over Malchut because in the beginning, she was as big as ZA and he did not govern her. And because the moon, Malchut, said, “It is impossible for two kings to use the same crown,” and she was told, “Go and diminish yourself,” for this reason she waned her light and diminished her governance, and she has no authority of her own, except if ZA gives her strength. It follows that he is governing her, as it is written, “And he will rule over you.”

490) “In sadness you will bear children.” “In sadness” relates to the serpent. This serpent is needed, for he opened the way for all those souls to come down to the world. Had he not opened the ways for the souls to come down, the souls would not have been within the man. It is written, “Sin crouches at the door,” meaning Malchut’s door, which is meant to bear and to bring forth souls to the world, and the serpent stands at that door.

491) And all those souls that must come down in holy bodies, souls that extend from the right line, the serpent does not stand at that door because then Malchut does not need to draw Hochma from the domination of the left, and her gates are not blocked, making her need the serpent’s opening. Also, the serpent has no authority in that soul. And if not, then the serpent bites, that place is defiled, and it is not a soul that was purified. It is written about them, “In sadness you will bear children.” This is the serpent, with which she bears souls through his opening.

It is so because the serpent is over the body, for the body is born out of the filth of the serpent, and Malchut is over the soul, from which souls are born. Both clothe in one another—one grips the soul, and one grips the body.

492) This serpent is destined to beget all those bodies before it is his time, as it is written, “Before she travailed, she delivered.” It is so because the time of the serpent to beget is in seven years, and here he begets in five years, which is not his time. And in that time when he begets them, he will die of that birth, as it is written, “He will swallow up death forever.” It is also written, “Your dead will live; their corpses will rise.”

In the breaking of the vessels, and later through the sin of the tree of knowledge by the serpent’s seduction, 320 sparks of holiness dispersed and fell into the Klipot. Our whole work in Torah and Mitzvot is to sort those sparks of holiness and bring them back to holiness, and then will be the end of correction, as it is written, “He will swallow up death forever.” However, we must sort only 288 sparks of holiness, and we need not sort those last 32 sparks of holiness because they are sorted by themselves through the sorting of the 288 sparks.

This is so because eight kings broke, Daat, HGT, and NHYM. In each king there are 40 Behinot [discernments]: ten Sefirot KHB HGT NHYM, and in each Sefira four Behinot HB TM, and eight times 40 is 320 Behinot. They are called “320 sparks,” and if we divide those ten times by the ten Sefirot in them, we will find that there are ten Sefirot KHB HGT NHYM, where in each Sefira are 32 Behinot. In each Sefira there are eight kings, with four Behinot in each, HB TM, which are 32, and ten times 32 is 320.

Yet, we only have the strength to sort the first nine, which are nine times 32, being 288 sparks. But we have no power to sort those 32 sparks in the Sefira Malchut. But there is also no need to sort them because when the 288 sparks are fully sorted, the 32 sparks of Malchut are sorted by themselves. Thus, the correction depends only on sorting the 288 sparks through the Sefira Yesod, and the 32 of Malchut are sorted with them by themselves.

The redemption and the end of correction will be in the sixth millennium, the Sefira Yesod. It is so because once the sorting of Yesod has been completed, the sorting of the 288 sparks has been completed, and redemption and the end of correction will promptly follow. There is no need to wait for the seventh millennium, Malchut, to sort the 32 sparks of Malchut, too, since they are sorted along with the 288 in the sixth millennium.

Indeed, the bodies are considered the generations of the serpent because they were born due to the serpent’s seduction for the tree of knowledge. Had Adam not sinned in the tree of knowledge, he would not have begotten bodies. But to sort and to return all 288 sparks of holiness that fell through the sin of the tree of knowledge, many bodies are required. And after all the bodies have been born and do what they must, the end of correction will promptly follow.

It was said, “This serpent is destined to beget all those bodies before it is his time,” as it is written, “Before she travailed, she delivered.” This is because the time of the serpent is to beget is seven years, and here he begets in six years since the birth of all the bodies means that they will sort all the sparks that fell into the Klipot due to the sin of the tree of knowledge, which are 320 sparks. Thus, how will her delivery time be seven years, in the Sefira Malchut in the seventh millennium, in which the 320 sparks are completed? However, here he begets in six years, meaning in the sixth millennium, the Sefira Yesod, which is not his time, since in that, only the sorting of the 288 sparks is completed, and not all 320. At that time all the bodies will be born and it will be the end of correction, for the sorting of the sparks of the seventh millennium is completely unnecessary because they are sorted by themselves along with the 288 sparks. And when the 288 sparks complete returning to holiness, the end of correction will promptly follow.

At the time when he begets them, he will die of that birth, as it is written, “He will swallow up death forever,” for because it will be the end of correction, the serpent and the angel of death will be cancelled and die, as the serpent and the angel of death are one and the same. It follows that he died because he begot all the bodies, as it is written, “He will swallow up death forever,” and then will be the revival of the dead, as it is written, “Your dead will live; their corpses will rise.”

And since the birth of all the bodies indicates the end of correction, how can we relate that to the serpent, who is the opposite of correction, and who is the angel of death? It is written, “And behold, it was very good.” “Very” indicates the angel of death, who is very good, since although Adam HaRishon was all holiness before he sinned, he still lacked perfection. And as we learn about the sin of the tree of knowledge, you came to him with libel, since through the sin of the tree of knowledge, he begot many bodies, which complemented everything. This is why it is ascribed to the serpent, for had the serpent not seduced him into the tree of knowledge, bodies would not have been born from Adam HaRishon, and the correction would not have been completed. Thus, he is directly related to the end of correction, but he will die of that birth.

The Revival of the Dead

493) When the dead of the world awaken and come to the holy land, the camps of all will rise over the land of the Galilee. It is so because the Messiah king is destined to be revealed there, as he is the portion of Joseph, and there they broke first, meaning that from there they were first exiled from all their places, to be dispersed among the nations, as it is written, “And they have not grieved over the ruin of Joseph. Therefore, they will now go into exile at the head of the exiles.”

494) Those who are to be revived will rise there because it is the part of the one who was placed in the coffin, as it is written, “And he was embalmed and placed in a coffin in Egypt.” Afterwards he was buried in the holy land, as it is written, “And the bones of Joseph, which the children of Israel brought up out of Egypt, they buried in Shechem,” and Joseph kept the keeping of the covenant more than all the tribes.

495) At that time, when all the camps arise over the land of the Galilee, they will all go, one to the portion of his fathers, and one to the portions of his fathers, as it is written, “And each of you shall return to his own property,” and they will recognize each other. The Creator is destined to clothe each one with embroidered garments, and they will all come and praise their Master in Jerusalem. Then multitudes will bond there, and Jerusalem will spread to all sides, more than it had spread when they bonded there upon their return from the exile.

496) When they bond and praise their Master, the Creator will rejoice with them, as it is written, “And they will come and shout for joy on the height of Zion.” Subsequently, it is written, “And they will flow the bounty of the Lord,” each to his own portion and the portion of his fathers. And the portion of Israel will be up to the high Rome, and there they will learn Torah. It is written, “You who lie in the dust, awake and shout for joy,” and the portion of Israel will reach up to the great Rome, and there they learn Torah. That is, they will conquer it and bring it back to sanctity.